In  Memoriam 

DR.  JOHN  J.  DOR  AN 


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THE  AMERICAN  PRIEST 


THE  AMERICAN  PRIEST 


BY 


REV.  GEORGE  T.  SCHMIDT 

OF  THE  SCRANTON  DIOCESE    <^  ^ 


SANTA     BARBARA.    CAUF. 
New  York,  Cincinnati,  Chicago 

BENZIGER  BROTHERS 

PBINTIKB    TO    THB  I  PUBLISHERS    OT 

HOLY    APOSTOLIC    BEE       |      BEKZIOEB'S    MAOAZINX 

1919 


C(^ 


ARTHUR  J.  SCANLAN,  S.T.D., 

Censor  Lihrorum. 


PATRICK  J.  HAYES,  D.D., 

Arohbiahop  of  New  York. 


New  York,  July  19,  1919. 


OOPTBIQHT,    1919,  BT  BENZIGEB  BEOTHEBS 


DEDICATED  TO 

REV.  HERMAN  ZIMMERMANN 

OF  THS  DIOCESE   OF  BUFFALO,   M.    T. 


AUTHOR'S  PREFACE 

IN  offering  this  little  volume  to  the  Priests 
of  America,  I  have  been  guided  by  two 
great  motives:  the  first  is  my  love  for  that 
great  Church  in  which  I  am  a  priest  forever, 
the  holy  Roman  Catholic  Church;  the  second 
is  my  love  for  the  land  of  my  birth,  the  glorious 
United  States  of  America.  Loving  both,  I 
cannot  desire  anything  more  than  that  both 
should  continue  to  thrive,  and  that  my  country, 
sanctified  by  the  teachings  of  the  Church,  may, 
for  ages  to  come,  be  the  home  of  religious 
liberty,  the  haven  of  the  oppressed,  the  guiding 
beacon  of  the  nations. 

The  Author. 


CONTENTS 

CHAFTKR  PAGE 

I  At  Home 11 

II  With  His  Fellow-Priests  .      .  18 

III  Zeal 24 

IV  In  the  Pulpit 30 

V  Loyalty 38 

VI  In  the  Parochial  School  44 

VII  With  Young  Men  and  Young 

Women 55 

VIII  Leprosy 63 

IX  In  the  Homes  of  His  People   .  70 

X  The  Prominent  Citizen       .      .  77 

XI  Humility 86 

XII  In  Social  Work       ....  92 

XIII  Kindness 100 

XIV  The  Financier 106 

XV  Patron  of  the  Catholic  Press   .  112 
XVI  Friend  of  the  Missions  .      .      .119 
XVII  Guide  of  the  Convert     ...  125 
XVIII  The  Father  of  the  Poor  ...  131 
XIX  Restorer  of  the  Christian  Fam- 
ily           136 

XX  Guardian  of  the  Sanctuary     .  143 


THE  AMERICAN  PRIEST 

CHAPTER  I 

AT    HOME 

IT  is  demanded  neither  by  the  nature  of  his 
work  nor  by  the  dictates  of  his  conscience 
that  the  priest  should  be  a  hermit  in  his  own 
home.  In  larger  parishes,  where  several 
priests  occupy  the  same  domicile,  the  rectory 
should  be  a  home  for  all.  Imagine  our  great 
teaching  and  preaching  Orders  trying  to  thrive 
without  the  community  or  recreation  rooms. 
Now  the  work  of  secular  priests  of  the  same 
parish  is  so  co-ordinated  that  efficiency,  alone, 
would  demand  frequent  intercourse  between 
pastor  and  curates.  However,  there  is  a 
nobler  motive  for  them  to  foster  home  relations 
in  the  rectory.  It  is  the  need  of  mutual  aid 
in  fighting  off  the  evil  spirit.     Let  us  face  the 

facts    as    they    are.     Priests,    and    especially 

11 


12  At  Home 

younger  priests,  need  comradeship,  they  need 
society.  They  have  had  a  number  of  loyal 
friends  in  the  seminary.  The  meetings  with 
these  "chums"  were  frequent,  as  were  the 
opportunities  for  interchange  of  ideas.  Now, 
suddenly,  they  are  taken  from  the  seminary 
and  given  a  position  in  a  strange  community. 
Has  their  need  for  social  intercourse  vanished? 
Not  at  all.  They  now  need  the  sustaining  arm 
of  a  friend  more  than  ever  before. 

Now  if  the  pastor,  as  is  often  the  case, 
frowns  on  what  he  calls  "too  great  a  familiarity 
with  superiors,"  one  of  two  things  directly 
result.  Either  the  young  priest  seeks  com- 
radeship with  laymen  or  he  does  without  it. 
Friendship  between  priests  and  laymen  is, 
indeed,  greatly  to  be  desired.  But  the 
intimacy  of  comradeship  is,  at  best,  unwise. 
If,  on  the  other  hand,  the  young  priest  simply 
does  without  intimate  friends  and  associates, 
we  may  look  for  inefficiency,  dissatisfaction 
with  himself  and  his  surroundings,  in  a  word, 
unhappiness. 


At  Home  18 

It  is  all  very  well  to  assume  the  tone  of  the 
oracle  and  to  declare  that  the  priest  must  bring 
sacrifices  and  that  one  of  these  is  the  loss  of 
home  comforts.  Surely,  the  assistant  is  more 
than  a  boarder  in  the  rectory.  He  cannot  be 
devoting  all  his  spare  time  to  study.  Nor 
should  his  senior  be  a  recluse  in  the  tomb-like 
silence  of  his  library.  Such  relations  between 
priests  of  the  same  household  are  conducive 
neither  to  the  welfare  of  the  body  nor  to  that 
of  the  soul. 

But  there  are  also  times  when  the  priest 
should  be  alone.  The  world  is  very  exacting 
in  her  demands  upon  men  of  the  world. 
Brains  have  superseded  brawn;  the  unlettered 
must  be  content  to  perform  the  meanest  tasks, 
and  to  have  the  smallest  word  in  the  govern- 
ment of  themselves.  But,  if  more  brains  and 
better  education  are  demanded  in  the  citizen, 
must  not  the  priest,  who  by  his  sacred  office  is 
to  be  a  leader  of  men,  be  a  man  of  high  intelli- 
gence and  mature  knowledge?  A  smattering 
of  Theology  and  of  Church  History,  a  little 


14  At  Home 

piety,  the  observance  of  the  commandments, 
and  the  ability  to  raise  money,  may  have  been 
all  that  was  demanded  of  the  American  priest 
four  or  five  decades  a^o.  But  that  time  is 
past,  if  it  ever  did  exist.  To-day,  when  the 
world  is  in  travail,  and  no  one  knows  just  what 
she  will  bring  forth,  the  spirit  of  the  times  calls 
for  men  who  are  familiar  with  world  problems 
and  are  able  to  impart  their  knowledge  to 
others.  Men  are  needed  whose  training  is 
built  upon  the  sound  bed-rock  of  Christian 
philosophy.  Men  are  needed  whose  steps  will 
be  guided  by  a  thorough  acquaintance  with 
the  spiritual  and  temporal  needs  of  the  times. 
The  American  priest  must,  therefore,  be  a 
good  theologian.  If  he  would  occupy  his 
rightful  place  as  a  leader  of  men, — if  he  would 
save  his  people  from  moral  shipwreck  on  the 
reefs  of  socialism  and  rationalism,  he  must  also 
be  an  ardent  student  of  sociologJ^ 

"The  lips  of  the  priest  shall  keep  knowledge, 
and  they  shall  seek  the  law  at  his  mouth,  be- 


At  Home  15 

cause  he  is  the  angel  of  the  Lord  of  hosts."  ^ 
If  ever  the  priest  was  called  upon  to  be  the 
custodian  of  true  wisdom,  that  time  is  our  own 
day.  You  will  find  the  successful  lawyer  at 
his  books  day  after  day.  The  skilled  physician 
seeks  every  opportunity  for  research  and 
advancement.  Should  the  priest,  alone,  be 
content  with  his  seminary  training? 

I  remember  a  rebuke  that  was  administered 
to  me  by  my  bishop  when  I  was  in  second  year 
theology.  I  had  come  home  for  the  summer 
and  paid  a  visit  to  the  Ordinary.  The  Right 
Reverend  Bishop  inquired  about  my  progress 
in  the  seminary.  Boastfully  I  answered: 
"Well,  Bishop,  I  have  finished  canon  law."  I 
was  not  able  to  say  another  word.  The  Bishop 
at  once  interjected:  "My  dear  young  man, 
you  will  never  finish  the  study  of  canon  law." 
But  how  many  priests  might  there  be  who  are 
not  convinced  that  they  have  finished  the  study 
of  dogmatic  and  moral  theologj%  Church  His- 
tory, canon  law  and  the  Sacred  Scriptures? 

1  Mai.  il.  7. 


16  At  Home 

In  the  solitude  and  silence  of  his  study  the 
American  priest  should  not  only  add  to  his 
knowledge  of  theology  and  related  branches, 
but  he  should  also  equip  himself  with  facts  and 
figures  on  the  problems  of  the  day.  He  should 
be  all  to  all. 

We  cannot  fail  to  recognize  the  importance 
of  leadership  in  the  world.  It  is  not  only  a 
fact  that  a  chaos  of  divergent  opinions,  con- 
flicting doctrines  and  contradictory  practices, 
are  daily  spread  before  the  eyes  of  Americans, 
like  goods  on  a  bargain-counter, — but  men  and 
women  of  genius,  and  of  more  than  ordinary 
talent,  are  displaying  these  goods,  presenting 
these  opinions  and  doctrines.  The  soap-box 
orator  is,  after  all,  a  gifted  man;  the  sponsors 
of  International  Bible  Study  are  no  mean  in- 
tellects; the  agnostic  is  capable  of  making  his 
unbelief  somewhat  plausible;  even  the  slush- 
press  is  equipped  with  some  facts  and  much 
fiction — in  a  word,  much  energj^  is  brought 
into  play  by  our  enemies  in  gathering  knowl- 
edge and  information  suitable  to  their  pro- 


At  Home  17 

gram.  Can  the  American  priest  expect  to 
cope  with  these  adversaries,  can  he  arm  his 
people  with  efficient  means  of  defense,  if  he  is 
not  versed  in  the  false  doctrines  and  heresies 
of  the  times  as  well  as  acquainted  with  their 
antidotes?  But  this  will  require  much  study 
on  the  part  of  the  priest. 


CHAPTER  II 

WITH    HIS  FELLOW-PRIESTS 

ALL  study  and  no  recreation,  no  inter- 
course with  his  friends,  makes  the  priest 
an  egoist.  "For  the  bow  cannot  possibly 
stand  always  bent,  nor  can  human  nature  or 
human  frailty  subsist  without  some  lawful 
recreation."  Priests  at  odds!  One  priest  not 
on  speaking  terms  with  another!  The  layman 
has  observed  this  and  it  has  pained  him  to  note 
that  his  non-Catholic  neighbor  has  also  ob- 
served it.  Yet  out  of  the  past  we  hear  the 
voice  of  the  Master:  "By  this  shall  all  men 
know  that  you  are  My  Disciples,  if  you  have 
love  one  for  another."  ^  Differences  of 
opinion  are  to  be  expected  among  the  clergy, 
also  human  nature  with  all  its  attending  weak- 
nesses. But  enmity,  hatred,  and  jealousy 
must  painfully  offend  the  faithful. 

1  John  xiii.  35. 

18 


With  His  Fellow-Priests  19 

I  will  not  presume  to  suggest  a  panacea  for 
these  evils,  but  believe  that  more  comradeship 
on  the  part  of  many  priests  would  go  a  great 
^  way  toward  ameliorating  conditions.  Is  it  not 
a  fact  that,  in  many  parochial  residences,  the 
routine  of  daily  life  is  much  the  same  as  in  a 
boarding-house?  The  curate  is  given  to 
understand  that  he  is  to  have  no  preferences  in 
the  matter  of  diet.  Under  no  conditions, 
except  on  urgent  business,  is  he  to  enter  the 
"sanctum"  of  the  pastor.  A  friendly  chat  and 
smoke  with  the  pastor  is  to  be  considered  an 
event,  and  is  rarely  indulged  in,  possibly  when 
a  mutual  acquaintance  happens  to  be  enjoying 
or  enduring  the  hospitality  of  the  house. 
Business  and  parochial  matters  are  discussed 
mainly  at  dinner,  where  they  ruin  digestion. 
Needless  to  say,  there  is  no  mutual  co-opera- 
tion in  the  performance  of  parish  labors. 

Let  it  not  be  gleaned  from  this  that  the 
blame  is  all  the  pastor's  when  friction  exists  in 
the  parish  rectory.  The  assistant  must  not  be 
ridiculous  and  unreasonable  in  his  demands. 


20  With  His  Fellow-Priests 

He  must  ever  remember  that  the  pastor  is  his 
superior,  that  he  is  usually  a  man  of  long  ex- 
perience. If  the  rector  goes  half  way  toward 
making  living  conditions  in  the  house  tolerable, 
no  less  can  be  expected  from  the  assistant. 

But  what  about  the  priest's  relation  to  the 
rectors  and  assistants  of  other  parishes? 
There  should  be  no  distinction  made  as  to  race, 
age,  or  talent.  A  priest's  residence  ought  to 
be  open  to  every  other  priest  in  good  standing. 
A  jolly  smile,  and  a  vigorous  handshake 
should  welcome  the  Pole  as  well  as  the 
Lithuanian,  the  German  as  well  as  the  Irish- 
man. For  after  all,  we  are  not  Poles,  Ger- 
mans etc.,  we  are  Americans  all,  and  we  all 
are  engaged  in  the  same  sublime  occupation, 
the  establishing  of  the  Kingdom  of  God  in 
the  hearts  of  Americans.  Our  enemies  are 
numerous  enough,  and  the  barriers  to  our 
progress  sufficiently  great.  "A  house  divided 
against  itself  will  fall."  The  American  priest- 
hood divided  against  itself  will  never  accom- 
plish its  great  work  in  this  country. 


With  His  Fellow-Priests  21 

In  one  of  the  first  years  of  my  labors,  I  was 
assigned  by  the  Right  Reverend  Bishop  to  a 
large  parish  as  assistant.  I  called  upon  the 
rector  of  a  neighboring  parish  to  introduce 
myself.  This  is  the  conversation  that  ensued: 
The  pastor:  "Why,  I  met  you  last  week."  I 
answered:  "No,  Father,  this  is  the  first  time 
that  I  have  the  pleasure."  The  pastor: 
"Well,  there  was  some  one  here  last  week  by 
the  name  of  Fish  or  Smith;  some  small  fry,  at 
any  rate."  The  remainder  of  the  conversation 
was  as  cordial  as  this  auspicious  beginning. 
There  was  no  invitation  for  a  second  call — 
the  very  atmosphere  seemed  to  whisper: 
"Smallpox,  keep  out!"  This  venerable  pastor 
may  have  intended  no  offense;  neither  was  he 
looking  for  any  new  acquaintances. 

There  was  a  time  when  our  polyglot  priest- 
hood was  made  up  of  men  born  in  different 
climes  and  nurtured  amid  vastly  dissimilar  sur- 
roundings. But  the  priests  of  America  to- 
day are  mostly  native  born.  They  love  the 
freedom  of  our  land,  they  are  willing  to  give 


22  With  His  Fellow-Priests 

their  lives  for  that  freedom.  If,  then,  all  are 
working  in  so  sublime  a  cause,  in  a  country 
that  we  all  love,  why  not  work  together  as 
brothers  and  friends  in  Christ? 

But  this  chapter  would,  manifestly,  be  in- 
complete without  a  word  on  the  relation  of 
older  priests  to  the  newly  ordained.  The 
neophyte,  just  emerged  from  the  sheltering 
walls  of  tke  seminary,  is  the  highest  concep- 
tion of  the  ideal  priest.  His  heart,  still  warm 
with  the  memories  of  that  solemn  moment 
when  the  bishop  consecrated  him  a  priest  for- 
ever,— imbued  with  the  lofty  ideals  that  God's 
own  religion  alone  can  implant  in  youthful 
minds, — he  has  gone  forth  like  a  second  St. 
Paul  "to  renew  all  things  in  Christ."  He  has 
"hitched  his  wagon  to  a  star,"  he  sees  only  the 
wonderful,  the  sublime  in  the  Catholic  priest- 
hood,— he  is,  as  yet,  unaware  of  the  rudeness, 
the  egoism  that  he  may  find  in  some  priests. 
Oh,  that  older  men  could  pierce  the  boyish 
jollity  of  his  exterior  and  see  the  purity  of  his 
heart,  the  loftiness  of  his  motives.     He  may 


With  His  Fellow-Priests  28 

be  an  idealist,  his  thoughts  may  wander  far 
above  this  practical,  material,  sinful  world. 
He  will  "come  to  earth"  sooner  or  later,  but 
misguided  is  the  priest  who  "brings  him  down 
with  a  thud."  God  bless  the  older  man  who 
takes  kindly  to  the  neophyte,  refrains  from 
ridiculing  his  idealism,  and,  above  all,  does  not 
give  him  scandal  by  superficial  attendance  to 
duty  or  neglect  of  the  same.  Kind  words, 
paternal  interest,  patience  and  good  example : 
these  are  the  things  that  encourage  the  young 
priest  and  keep  him  good  and  zealous  long 
after  the  sacramental  oils  have  dried  on  his 
hands. 


CHAPTER  III 

ZEAL 

WEBSTER  defines  zeal  as  "a  passionate 
ardor  in  the  pursuit  of  anything." 
The  priest  has  the  noblest  objective  that  can 
be  given  to  man.  He  is  the  physician  sent  by 
God  to  prescribe  a  positive  remedy  for  the 
cancerous  wounds  of  society.  He  is  guardian 
and  administrator  of  the  greatest  treasures,  the 
inexhaustible  wealth  of  the  sacraments.  His 
position  in  God's  creation  is  that  of  guide  and 
helper.  He  holds  out  the  guiding,  the  helping 
hand  to  sore-footed  pilgrims,  he  bathes  their 
wounds  of  sin  in  the  purifying  waters  of  pen- 
ance, he  stanches  these  wounds  and  pours 
upon  them  the  healing  balm  of  charity.  His 
work,  his  labors  are  all  for  man,  to  bring  man 
happiness,  not  the  ephemeral  happiness  of  the 
world,  but  the  true,  the  unending  joy  for  which 

24 


Zeal  26 

man  was  created.  Christ  redeemed  the  world, 
the  priest  must  bring  redemption  to  mankind. 
And  just  as  Our  Saviour  knew  no  hardship 
and  no  suffering  too  great  when  there  was 
question  of  bringing  happiness  to  man,  so  also 
the  "alter  Christus"  must  evince  a  passionate 
ardor  in  the  pursuit  of  this  same  purpose, — he 
must  be  zealous. 

His  zeal  must  not  be  confined  to  his  work  in 
the  pulpit,  it  should  manifest  itself  in  his  every 
undertaking. 

The  house  of  God  reflects  the  zeal  of  the 
priest.  Cleanliness  and  tidiness,  order  and 
discipline  are  indispensable.  Torn  and  shabby 
vestments,  soiled  and  wrinkled  linens,  are  but 
indications  of  the  priest's  slovenliness  in  other 
matters.  The  zealous  priest  provides  the  best 
that  his  parish  can  afford  in  vestments,  altar 
linens,  and  sacred  vessls.  Nor  is  he  contented 
with  any  kind  of  statues,  pictures,  or  stations 
of  the  cross.  He  realizes  that  great  care  in 
providing  for  the  needs  of  the  church,  and  keen 
interest  in  the  cleanliness  and  order  of  things 


26  Zeal 

about  the  altar,  are  looked  upon  by  the  faithful 
as  evidences  of  the  faith  that  is  in  him. 

And  if  you  go  from  the  church  to  the  rectory, 
here  too  must  be  found  evidence  of  the  zealous 
priest.  A  raft  of  insipid  magazines  and  spicy 
novels  will  at  once  give  a  clew  to  the  home 
activities  of  the  cleric.  But  zeal,  ardor  for 
souls  demands  more  than  this.  The  little  time 
that  the  active  American  priest  has  for  himself 
is  most  precious.  He  has  a  host  of  respon- 
sibilities ;  almost  abnormal  activity  is  demanded 
of  him.  He  must,  therefore,  provide  his  heart 
and  mind  with  whatever  knowledge  will  be  of 
aid  to  him  in  the  glorious  work  that  has  been 
allotted  to  him. 

Then  too,  true  zeal  calls  for  frequent  com- 
munion with  his  Master  in  prayer.  What 
better  preparation  for  the  day's  labors  than 
the  morning  meditation?  His  lamp  has, 
indeed,  been  well  filled  with  oil  at  the  seminary, 
but  if  he  should  continue  to  "let  his  light  shine" 
the  store  of  fuel  must  be  replenished. 

If  you  meet  the  Catholic  clergyman  on  the 


Zeal  27 

street,  his  zeal  will  be  manifested  by  his  kind- 
ness to  his  fellow-men.  Pride  and  vanity  do 
not  fit  into  his  make-up.  He  has  a  smile  and 
a  greeting  for  the  poor  as  well  as  for  the  rich. 
The  sight  of  injustice  and  suffering  arouses  his 
sympathy.  But,  is  this  zeal?  Indeed  it  is. 
He  is  disposing  human  beings  for  friendship 
with  God. 

If  you  should  happen  to  be  in  the  home  of 
the  sick  when  the  priest  arrives,  his  bearing,  his 
reverence  for  the  Blessed  Sacrament,  his 
earnestness  and  sincerity  in  administering 
the  sacred  rites,  his  devout  recital  of  the 
prayers — in  fine,  his  every  action  will  proclaim 
his  zeal. 

When  he  appears  in  the  pulpit,  the  true 
priest  of  God  gives  proof  that  he  deems  it  a 
tremendous  responsibility  to  preach  the  word 
of  God.  That  he  has  carefully  prepared  his 
sermon,  that  he  takes  pains  to  bring  home  to 
his  people  God's  eternal  truths,  that  he  is  care- 
ful to  make  himself  understood  by  all — all  this 
is  nothing  more  than  tangible  proof  of  the  zeal. 


28  Zeal 

the  passionate  ardor  for  souls  that  fires  his 
breast. 

The  zealous  priest,  moreover,  does  not  shirk 
his  duties  in  the  confessional.  The  long  hours 
do  not  make  him  irascible ;  the  fatigue  is  gladly 
borne.  He  realizes  that  here  in  the  sacred 
tribunal  of  Penance  it  is  his  privilege  to  look 
directly  into  the  hearts  of  men,  to  see  their 
temptations,  their  weaknesses,  their  sorrows 
and  their  joys.  He  knows  that  if  he  allows 
impatience  to  master  him,  his  next  penitent 
may  be  a  man  or  woman  sorely  in  need  of  his 
kindness.  He  discovers  his  great  opportunity 
to  enkindle  in  cold  hearts  the  love  of  God,  and 
to  inflame  them  with  a  burning  ardor  for  the 
glory  of  the  Most  High. 

But  priestly  zeal  cannot  be  restrained  by 
the  boundaries  of  a  parish  or  the  limits  of  a 
city  or  state.  Like  the  fire  of  the  forest  it 
knows  no  boundaries,  it  leaps  over  hill  and  dale 
until  it  no  longer  finds  material  for  its  con- 
suming ardor.  The  priest  of  zeal  wanders  in 
spirit  to  the  small  churches  and  shacks  of  the 


Zeal  29 

home  missions,  he  crosses  the  vast  expanse  of 
the  waters  and  beholds  his  fellow-priests  as 
they  toil  and  labor  in  foreign  lands  under  the 
most  arduous  conditions,  among  the  lowliest  of 
human  kind.  Here  is  material  for  his  ardor. 
What  inestimable  good  he  can  do  to  save  souls 
by  aiding  the  missions  and  cultivating  the 
missionary  spirit  among  his  people! 

The  American  priest  who  is  inclined  to  take 
life  easy  might  profitably  read  the  book  of  the 
Rev.  J.  J.  McGlinchey,  D.D.,  "The  Workers 
Are  Few."  Here  again  we  see  duplicated  the 
lives  of  the  great  missionaries,  St.  Francis 
Xavier  and  St.  Francis  of  Assisi.  Men  and 
women  court  danger,  welcome  hardships  and 
suffering  if  but  the  opportunity  is  given  them 
to  save  immortal  souls. 

The  zealous  priest  is  the  glory  of  God.  His 
life,  his  work  is  the  living  demonstration  of  the 
divine  origin  of  his  religion.  He  radiates  joy 
and  good  will,  he  encourages  and  convinces,  he 
attracts  with  an  irresistible  power  the  souls  of 
men  to  their  God  and  Creator. 


CHAPTER  IV 

IN   THE   PULPIT 

l.T^J REPARATION.  If  I  may  presume  to 
■  suggest  the  most  important  part  in 
the  priest's  preparation  for  a  pulpit  discourse, 
I  would  say  that  it  is  love  of  God  and  love  of 
His  people.  "If  I  speak  with  the  tongue  of 
men  and  of  angels,  and  have  not  charity,  I  am 
become  as  sounding  brass  or  a  tinkling  cym- 
bal." ^  If  the  priest  prepares  a  sermon  under 
the  guidance  of  profane  motives, — if  his  en- 
deavors reach  out  for  the  plaudits  of  his 
hearers  and  the  possible  admiration  of  his 
superiors, — he  will,  indeed,  become  as  sound- 
ing brass  and  tinkling  cymbal.  Demosthenes 
disdained  the  applause  of  the  rabble ;  but  if  he 
succeeded  in  moving  his  hearers  to  action  along 
the  lines  that  he  had  suggested,  he  considered 
his  efforts  eminently  satisfactory. 

^  I  Cor.  xiii.  1. 

30 


In  the  Pulpit  81 

The  preparation  for  a  sermon  requires 
prayerful  meditation  on  the  matter  to  be  dis- 
cussed. Circumstances  and  the  talents  of  the 
preacher  would  determine  whether  the  prepa- 
ration should  be  one  of  days  or  hours.  Certain 
it  is,  that  extemporaneous  public  discussion  of 
the  profound  truths  of  our  religion  is  to  be 
condemned.  I  have  heard  a  priest  say: 
"During  the  summer  months  we  do  not  have 
regular  sermons,  but  merely  have  five-minute 
talks."  They  were  "talks"  and  nothing  more. 
And  it  is  to  be  feared  that  some  of  the  "regu- 
lar" sermons  were  nothing  more  than  "talks." 

Again  some  aver  that  the  truths  of  God  are 
so  beautiful  and  so  fulgent  that  they  need  not 
be  enhanced  by  the  embellishments  that  man 
can  give.  And  yet,  who  can  deny  that  beauty 
of  diction  and  the  art  of  oratory  bring  out  the 
full  glorious  radiance  of  the  gems  of  truth? 
The  "ars  dicendi"  should  be  made  the  subject 
of  thorough  study  by  the  American  priest. 

I  once  happened  to  come  into  the  study  of 
an  eminent  pulpit  orator  as  he  was  making  the 


82  In  the  Pulpit 

remote  preparation  for  a  sermon.  He  held  a 
book  in  his  hand,  and  was  deeply  interested  in 
its  perusal.  That  book,  strange  to  say,  was 
Homer's  "Iliad."  I  subsequently  discovered 
that  he  always  read  good  poetry  before  begin- 
ning his  preparation  of  a  sermon.  I  do  not 
doubt  but  that,  being  a  very  good  and  zealous 
priest,  prayer,  above  all,  was  considered  indis- 
pensable in  his  preparation.  However,  the 
reading  of  poetry  was  apparent  in  his  diction. 
He  knew  how  to  hold  the  rapt  attention  of  his 
hearers  by  an  abundance  of  similes  and  com- 
parisons. He  could  sway  their  minds  and 
their  hearts  by  presenting  to  them  the  truths 
of  God,  the  threats  and  appeals  of  the  Saviour 
decked  out  in  the  fascinating  garb  of  beautiful 
language.  Poetry  is  the  handmaid  of  oratory. 
And,  after  all,  was  not  the  language  of  Our 
Saviour  the  language  of  poetry? 

But  what  about  the  length  of  the  sermon? 
Does  the  average  American  profit  by  hearing 
a  sermon  that  lasts  more  than  thirty  minutes? 
I  believe  not.     At  a  Forty  Hours'  Devotion 


In  the  Pulpit  88 

conducted  by  a  good  pious  priest,  the  sermon 
began  at  about  seven  o'clock  and  was  still  going 
strong  at  nine  o'clock.  I  feared  to  glance  into 
the  body  of  the  church  and  cannot  say  whether 
the  faces  of  the  faithful  mirrored  admiration 
or  resignation.  But  in  the  sanctuary  there 
was  no  doubt  as  to  the  effects  of  the  long 
"grind" — ^the  attending  priests  were  asleep. 
A  well-known  bishop,  who  has  since  gone  to 
his  reward,  was  so  zealous  that  there  was 
simply  no  end  to  his  sermon.  He  was  loved 
by  his  people  everywhere,  but  they  groaned  in 
dismay  when  he  made  it  apparent  that  he  was 
going  to  address  them. 

In  a  sermon  of  twenty-five  or  thirty  minutes 
the  speaker  can  so  arrange  his  matter  that  the 
various  points  and  their  connection  may  easily 
be  followed  by  the  people.  Then  there  will  be 
some  hope  that  one  or  the  other  will  carry 
home  with  him  something  of  benefit  to  his 
immortal  soul.  But  the  lengthy  sermon, 
especially  if  the  division  of  points  is  compli- 
cated, may  have  its  use  as  a  narcotic,  but  as  a 


34  In  the  Pulpit 

vehicle  for  bringing  home  to  man  God's  eternal 
truths  it  leaves  much  to  be  desired. 

2.  Delivery.  Some  one  has  said  that  the 
best  sermon  can  be  ruined  by  poor  delivery, 
and  that  the  poorest  sermon  can  be  made  ac- 
ceptable by  clever  presentation.  Certain  it  is 
that  a  good,  convincing  delivery  is  far  better 
than  the  style  of  the  essayist.  In  America  the 
colleges  and  seminaries  endeavor  to  train  the 
candidates  for  the  priesthood  in  the  art  of 
oratorical  delivery.  But  the  power  of  elo- 
quence must  ever  be  restrained  to  its  purposes. 
It  must  be  the  means  of  holding  the  attention 
of  the  hearers;  it  must  give  evidence  of  the 
profound  conviction  the  preacher  holds  of  the 
truth  of  the  words  he  utters.  Oratorical  de- 
livery must  never  degenerate  into  becoming 
the  means  of  raising  the  orator  above  his  theme, 
or  of  attracting  more  attention  to  his  person 
than  to  his  sermon.  Theatrical  oratory  is  out 
of  place  in  the  house  of  God. 

Many  years  ago  an  eminent  lecturer  toured 
the  principal  cities  of  a  certain  country  with  an 


In  the  Pulpit  35 

illustrated  lecture  on  the  Life  of  Christ.  His 
lecture  was  very  fine,  the  pictures  magnificent, 
but  the  orator's  style  of  delivery  was  dramatic 
in  the  extreme.  The  result  was  that  all  the 
applause  went  to  the  speaker.  And  when  the 
end  came,  and  the  speaker,  in  a  voice  hoarse 
from  exertion,  uttered  the  last  words  of  his 
lecture,  and  staggered  off  the  stage, — the  scene 
of  the  crucifixion  was  flashed  on  the  screen. 
It  was  the  famous  crucifixion  scene  in  the 
Passion  Play  of  Oberammergau.  But  the 
audience  knew  not  the  scene,  nor  its  signifi- 
cance— they  had  burst  forth  into  deafening 
applause,  shrill  whistling  and  cat-calls.  What 
an  ending  for  a  lecture  on  the  life  of  Our 
Saviour ! 

Then,  again,  it  is  puzzling  to  determine 
what  a  priest  hopes  to  accomplish  when  he 
raves  in  the  pulpit  like  a  madman,  shouts  the 
nouns  and  verbs  of  his  sentences,  but  barely 
breathes  the  articles  and  prepositions.  He 
may  produce  fear  in  the  hearts  of  the  more 
timid;  they  do  not  understand  what  he  is  say- 


86  In  the  Pulpit 

ing,  but  they  know  that  something  has  gone 
wrong.  What  a  travesty  on  the  art  of  sacred 
oratory ! 

The  delivery  of  a  sermon  must  be  virile  and 
dignified.  Great  care  should  be  exercised  in 
enunciating  the  words,  so  that  they  can  be 
understood  throughout  the  church.  I  have 
known  priests  who  boasted  that  they  found  no 
diflficulty  in  speaking  in  certain  large  churches 
when,  as  a  matter  of  fact,  it  was  a  common 
complaint  among  their  people  that  they  could 
not  be  understood  beyond  the  first  twenty 
benches  in  the  church. 

But,  as  was  said  in  the  beginning  of  this 
chapter,  the  love  of  God  and  of  His  people 
must  be  the  priest's  first  preparation  for  a  ser- 
mon. If  his  motive,  in  ascending  the  pulpit, 
is  the  salvation  of  immortal  souls,  he  will  avoid 
those  abuses  that  tend  to  drive  men  away  from 
church,  and  will  employ  those  means  best  suited 
for  the  winning  of  souls.  If  his  motives  are 
lofty  and  pure,  and  if  he  has  taken  pains  in  the 
preparation  of  his  sermon,  the  words  that  God 


In  the  Pulpit  87 

addressed  to  Moses  will  be  applicable  to  him: 
"Go,  therefore,  and  I  will  be  in  thy  mouth, 
and  I  will  teach  thee  what  thou  shalt  speak."  ^ 

^  Exodus  iv,  12. 


CHAPTER  V 

LOYALTY 

THE  Church  has  often  been  compared  to  a 
great  army,  battling  against  the  vile 
hordes  of  hell.  Now,  the  efficiency  of  an  army 
is  not  so  much  dependent  upon  vast  numbers 
of  men  and  abundant  stores  of  ammunition, 
as  upon  its  morale.  Great  numbers  of  men, 
fully  equipped,  perfectly  trained  in  military 
tactics,  are  nevertheless  worthless  in  war  if 
they  are  not  united  and  bound  together  as  one 
by  courage  and  zeal  for  their  cause.  Dis- 
loyalty to  the  country  and  to  superior  officers 
tells  the  tale  of  many  a  retreat  and  of  many  a 
crushing  defeat  in  the  history  of  the  battles  of 
nations. 

The  army  of  Christ  doing  battle  with  a 
mighty  foe  must  not  only  marshal  all  its 
forces,  it  must  not  only  be  fully  equipped  and 

38 


Loyalty  89 

accoutered, — but  it  must  advance  as  one  man. 
with  the  courage,  the  zeal  that  is  born  of  the 
deepest  sense  of  loyalty  to  those  in  charge. 

The  priest,  reasonably,  expects  fidelity  from 
his  parishioners.  But  the  priests,  who  are  the 
captains  and  heutenants  in  Christ's  army,  must 
also  be  loyal  one  to  another.  It  seems  to  be  a 
passion  with  some  of  the  faithful  to  discuss 
their  parish  priest's  failings  and  shortcomings. 
They  welcome  the  visits  of  the  assistant  with 
the  hope  of  engaging  him  in  conversation 
prejudicial  to  the  pastor's  interest.  But  the 
young  lieutenant  should  remember  that  his 
rank  and  the  ethics  of  his  profession  demand 
loyalty  to  his  captain.  There  are  perhaps 
times  when  the  young  priest,  who  has  endured 
much  at  the  hands  of  an  unreasonable  superior, 
feels  that  he  must  unburden  his  soul.  But  it  is 
highly  imprudent,  and  essentially  disloyal,  if 
he  seeks  sympathy  and  comfort  from  the 
parishioners.  On  the  other  hand,  loyalty  de- 
mands that  the  pastor  refrain  from  divulging 
the  weaknesses  of  his   assistant.     This  may 


40  Loyalty 

seem  a  small  and  trifling  matter.  But  it  is 
not.  Parishes  have  been  disrupted;  cliques 
have  been  formed;  most  sinful  and  dangerous 
language  has  been  indulged  in — because  priests 
were  too  ready  with  the  lash  of  their  tongue. 
An  aged  pastor,  who  had  given  the  best  years 
of  his  life  to  his  people,  who  had  labored  for 
them  untiringly,  hoped  to  spend  the  autumn  of 
his  earthly  existence  in  rest  and  comparative 
ease.  A  younger  man,  unmindful  of  the  years 
of  hard  labor  that  had  gone  before,  viciously 
attacked  what  he  called  the  pastor's  useless- 
ness,  and  openly  called  upon  the  people  to  take 
steps  to  have  him  removed  from  office.  The 
principals  in  this  case  have  long  since  departed 
this  hfe,  and  very  few  of  the  clergy  will  recog- 
nize them  in  this  narration,  for  the  mantle  of 
charity  covers  this  as  many  other  sins.  But 
here  is  a  case  in  point  of  the  dire  results  of 
disloyalty. 

Propriety  further  demands  that  the  priest  be 
loyal  to  his  bishop.  The  Ordinary  probably 
expects  to  be  "weighed  in  the  balance  and 


Loyalty  41 

found  wanting"  at  the  informal  gatherings  of 
priests.  But,  even  then,  harsh  criticism  is 
productive  of  much  harm,  and  may  be  the  be- 
ginning of  insubordination  and  faithlessness 
of  a  more  serious  nature.  Open  attacks  upon 
the  Ordinary,  public  refusal  of  obedience  and 
allegiance,  have  ever  been  attended  with  un- 
wholesome consequences.  Time  and  again 
whole  communities  have  been  scandalized  by 
insubordination  of  priests  to  their  rightful 
superiors.  The  attending  result  has  been  not 
only  the  loss  of  many  Catholics  directly  con- 
cerned, but  the  eternal  loss  of  many  who, 
otherwise,  might  have  felt  themselves  drawn  to 
the  true  faith.  And  in  this,  as  well  as  in 
many  other  evils,  small  beginnings  lead  to 
great  endings. 

The  layman,  who  does  not  enjoy  intimacy 
with  the  bishop  of  the  diocese,  is,  nevertheless, 
interested  in  his  person  and  character.  He 
will  surely  inquire  as  to  his  abilities,  learning, 
piety,  etc.  A  kind  and  charitable  word  on  the 
part  of  the  priest  will  cost  no  effort,  and  will 


42  Loyalty 

indelibly  be  impressed  on  the  mind  of  the  lay- 
man. That,  after  all,  is  for  the  good  of  the 
army  of  Christ.  Whereas,  publication  of  the 
miknown  imperfections  of  the  bishop  is  un- 
called for,  and  must  weaken  the  efficiency  of 
our  battle-array. 

Unswerving  allegiance  to  our  great  Leader 
and  Commander-in-Chief,  to  Our  Saviour  and 
Lord,  is  so  well  understood  and  taken  for 
granted  that  it  needs  no  further  comment. 
But  this  allegiance  must  also  extend  to  His 
Vicar,  the  Holy  Father,  the  General  of  our 
forces.  From  the  headquarters  of  the  Gen- 
eral, orders  and  instructions  are  sent  forth  to 
every  part  of  the  vast  army.  If  these  orders 
are  carefully  and  conscientiously  carried  out 
by  officers  and  subordinates,  unity  of  action 
and  oneness  of  purpose  will  be  the  result.  If 
but  one  officer,  however,  fails  to  carry  out  the 
injunctions  of  the  General,  that  unity  is  im- 
possible. Harm  and  perhaps  disaster  will 
result. 

Let  us  consider,  for  instance,  the  matter  of 


Loyalty  48 

recent  marriage  legislation.  The  orders  are 
clear  and  the  regulations  easily  understood. 
Loyalty  to  the  Holy  Father  would  demand 
that  the  priest  carry  out  these  instructions. 
But  alas,  what  discrepancies  occur  in  the 
method  of  applying  the  laws!  This  neglect 
of  rules  may  be  looked  upon  as  a  small  matter. 
But,  in  reality,  such  conduct  frustrates  the 
purpose  of  the  legislation. 

The  priest  can  ill  afford  to  disobey  the  rules 
emanating  from  Rome.  For  the  lay  people 
notice  these  disloyalties  readily,  and  they  are 
at  a  loss  to  account  for  them.  They  approach 
their  parish  priest  for  an  explanation.  What 
explanation  can  he  give?  Again  untold  harm 
is  done  to  our  cause. 

Love,  respect,  and  great  loyalty  to  our  Holy 
Father  must,  then,  be  a  cardinal  virtue  with 
every  priest.  He  is  the  General,  and  whether 
he  be  a  wise  and  prudent  Leo,  an  humble  and 
saintly  Pius,  or  a  God-given  Benedict,  next  to 
Christ  Himself  he  merits  our  greatest  loyalty 
and  unswerving  allegiance. 


CHAPTER  VI 

IN   THE   PAKOCHIAL   SCHOOL 

1.1W  Tecessity  of  Paeochial  Schools. 
J^^  Ten  thousand,  four  hundred  and 
sixty  churches  with  resident  pastors  in  the 
United  States,  and  only  five  thousand,  seven 
hundred  and  eighty-eight  parochial  schools !  ^ 
Allowing  for  the  churches  that  are  prevented 
by  circumstances  from  having  schools,  the 
appalling  fact  still  remains  that  there  are  very, 
very  many  parishes  in  which,  without  sufficient 
reason,  the  education  of  the  young  is  left  to  the 
godless  schools  of  the  state.  I  have  heard  it 
time  and  again  from  the  lips  of  priests,  "I  do 
not  believe  in  parochial  schools,"  or  "We  get 
along  just  as  well  without  them."  But  the 
pastor  who  glories  in  the  magnificence  of  his 
church-building,    who   boastfully    shows   you 

1  Official  Catholic  Directory  for  1919. 
44 


In  the  Parochial  School  45 

about  the  well-appointed  rooms  of  his  rectory 
— should  bow  his  head  in  shame  if  he  cannot 
lead  you  through  the  class-rooms  of  a  well- 
equipped  parochial  school. 

Religion,  piety,  and  virtue  are  not  inherited 
as  are  some  traits  of  character.  A  father  may 
be  an  exemplary  Catholic,  but  if  his  children 
are  reared  in  schools  where  the  curriculum  ex- 
cludes all  mention  of  Christian  beliefs  and 
practices ;  if  they  are  obliged  to  associate  freely 
with  the  children  of  free-thinkers,  atheists  and 
heretics, — can  we  expect  any  other  result  than 
a  harmful  coloring  of  their  views  in  matters  of 
religion,  a  carelessness  in  the  performance  of 
Christian  duties,  weakness  in  faith  and  ulti- 
mate unbelief? 

But  one  might  object,  the  child  can  receive 
instruction  and  counsel  from  its  parents;  and 
besides  we  have  our  Sunday  Schools.  It  is, 
indeed,  desirable  that  parents  instruct  their 
children.  But  do  they  do  it?  How  many 
Catholic  fathers  and  mothers  have  the  time  to 
impart  religious  instruction  to  their  offspring? 


46  In  the  Parochial  School 

How  many  have  the  ability?  And  as  for  the 
Sunday  Schools — their  work  is,  indeed,  very 
salutary,  but  it  is  merely  supplementary.  In 
themselves,  Sunday  Schools  cannot  prepare 
boys  and  girls  adequately  to  combat  the  host  of 
tendencies  that  threaten  to  draw  them  away 
from  God,  into  the  maelstrom  of  materialism. 

If  the  American  priest  would  have  the  chil- 
dren of  his  parish  become  stanch  defenders  of 
the  Faith, — if  he  would  have  them,  in  after 
years,  to  be  loyal  fathers  and  mothers, — he 
must  guide  their  early  education — he  must  in- 
still into  their  young  and  receptive  hearts  the 
fear  of  God  and  the  sound  principles  of 
Catholic  morality — he  must  surround  them 
with  environments  that  tend  to  strengthen  and 
develop  their  faith,  increase  their  hope  in  a 
future  reward  for  present  sacrifices,  and  en- 
kindle in  their  hearts  the  fire  of  divine  love. 

Conditions  in  our  country  make  the  need  of 
parochial  schools  imperative.  But  they 
should,  by  all  means,  be  free  schools.  It  is  not 
necessary  to  recount  here  the  heavy  burdens 


In  the  Parochial  School  47 

borne  by  Catholics  in  support  of  the  state 
schools.  Nor  need  priests  be  told  that  the 
father  of  a  large  family  finds  it  very  difficult 
to  pay  tuition  for  all  his  children.  Every 
priest  recognizes  the  desirability  of  free 
parochial  schools.  But  there  seems  to  be  a 
difficulty  in  determining  how  this  is  to  be 
brought  about.  However,  it  may  be  taken  as 
a  general  rule,  that  a  parish  that  can  afford  to 
have  a  parochial  school  can  also  maintain  it 
without  exacting  tuition  fees. 

A  small  parish  of  one  hundred  famihes  has 
maintained  a  free  parochial  school  with  three 
teaching  Sisters  for  the  past  fifteen  years. 
The  parish  in  question  has  the  lowest  pew-rent 
rate  of  any  in  the  diocese,  and  there  are  abso- 
lutely no  extra  assessments  or  collections  for 
school  maintenance.  Now,  if  a  small  parish, 
which  in  this  case  is  absolutely  dependent  upon 
its  own  people  for  revenues,  supports  a  free 
school, — why  cannot  the  city  parish  do  the 
same?  It  is,  to  be  sure,  very  generous  of  the 
priest  to  ease  the  burdens  of  his  people,  but 


48  In  the  Parochial  School 

God  always  recognizes  such  generosity  and 
blesses  the  parish. 

2.  Superintendent  of  the  School. 
Should  the  priest  teach  secular  branches  of 
education  in  the  school?  Generally  speaking, 
he  should  not.  The  priest  is  not  trained  for 
the  task  of  imparting  secular  knowledge  to  the 
young.  Besides,  we  have  our  religious  teach- 
ing Orders.  Moreover,  the  priest  has  a  host 
of  other  duties  to  perform  that  prevent  a 
lengthier  stay  in  the  class-room  than,  perhaps, 
the  daily  religious  instruction  of  one  hour. 
The  priest-teacher  in  the  parochial  school 
either  will  neglect  his  parish  duties  to  the  sick, 
etc.,  or  he  must  neglect  the  important  work  in 
the  school. 

However,  the  priest  should  and  must  be  the 
superintendent  of  the  parish  school.  Upon 
him  falls  the  obligation  of  maintaining  a  high 
standard  of  instruction.  His  building  may 
not  boast  of  the  architectural  stateliness  and 
beauty  of  the  school  built  under  public 
patronage,     But  the   subject-matter  taught. 


In  the  Parochial  School  49 

and  the  manner  of  teaching  in  the  parochial 
school,  must  attain  the  same  excellence  as  in 
the  schools  of  the  state. 

The  question  arises,  should  the  pastor  of  a 
foreign-language  school  continue  to  make  this 
language  the  medium  of  instruction?  One  of 
the  greatest  problems  of  the  Church  in  the 
United  States  was  that  of  dealing  successfully 
with  the  thousands  of  immigrants,  Poles, 
Lithuanians,  Germans,  and  many  others,  who 
came  to  our  shores,  and  made  this  country  their 
own.  The  education  of  the  children  of  these 
immigrants,  in  Catholic  schools  in  their  own 
language,  was  deemed  absolutely  necessary  if 
they  were  to  be  saved  for  God  and  for  the 
Faith.  Hence  the  origin  of  the  foreign- 
language  school.  However,  the  time  is  fast 
approaching  when  schools  of  this  kind  will  of 
necessity  have  to  adopt  the  language  of  this 
country  as  a  medium  of  instruction. 

And  this  leads  to  another  important  point. 
We  have  demonstrated  that  the  parochial 
school  must  give  the  child  all  that  the  public 


50  In  the  Parochial  School 

school  gives.  Now  it  is  the  boast  of  our  so- 
called  patriotic  orders  that  the  Little  Red 
School-House  is  the  nursery  of  patriotism. 
And,  indeed,  aside  from  the  fact  that  rehgion 
and  the  teaching  of  religious  morality  are 
barred  from  the  public  schools,  their  aim  is  to 
make  stanch  and  loyal  citizens  of  the  children 
of  America.  That,  too,  must  be  the  great 
work  of  the  parochial  school.  The  teaching 
of  the  principles  of  morality  as  they  are  incul- 
cated by  the  true  Church  of  God  is  certainly 
the  very  best  foundation  of  patriotism.  But 
more  is  required.  Our  Catholic  children  must 
learn  to  love  our  freedom,  to  venerate  our 
national  heroes,  and  to  be  prepared  to  defend 
the  flag  that  proclaims  our  liberty.  And,  in 
this  connection,  the  words  of  Cardinal  Gib- 
bons, written  twenty-three  years  ago,  are  very 
timely  in  our  own  day:  "Our  American 
youth  .  .  .  should  be  taught  to  cherish  and 
perpetuate  our  national  festivals.  The  mean- 
ing of  each  holiday  should  be  brought  home  to 
them,  so  that  they  may  be  able  to  give  a  rational 


In  the  Parochial  School  51 

account  of  the  political  faith  that  is  in  them."  ^ 
Here  is  work  for  the  American  priest.  He 
must  insist  upon  the  inculcation  of  the  civic 
virtue  of  patriotism.  He  should  take  pride  in 
the  fact  that  the  children  of  his  school  are  able 
to  compete  with  others  in  the  knowledge  of  the 
national  events  in  our  history, — ^that  they  are 
familiar  with  the  song  and  poetry  that  thrills 
the  American  heart, — that,  in  fine,  in  conse- 
quence of  their  education  in  a  parochial  school 
they  give  promise  of  becoming  the  bravest  de- 
fenders and  most  loyal  supporters  of  our 
national  freedom. 

3.  Defense  of  our  Schools.  The  Catholic 
schools  have  always  been  the  subject  for  bitter 
attack  on  the  part  of  those  agencies  hostile  to 
the  Church.  In  fact,  the  boasted  patriotism  of 
the  secret  societies  that  infest  our  fair  land  has 
its  beginning  and  end  in  the  protection  and 
defense  of  the  Little  Red  School-House 
against    the    hated    parochial    school.     This 

^  Card.  Gibbons,  "The  Ambassador  of  Christ,"  pp. 
dSO-dSl. 


52  In  the  Parochial  School 

hatred  of  Catholic  education  has  never  abated 
since  it  first  took  root  in  the  hearts  of  our 
enemies.  To-day  it  is  more  pronounced  than 
ever.  The  devil's  press  is  allied  with  socialism, 
anarchy,  masonry  and  even  some  branches  of 
Protestantism.  Queer  bed-fellows  indeed! 
They  have  gone  into  an  unholy  partnership  to 
destroy  the  Catholic  schools  in  the  land.  And 
the  daily  press  is  nothing  if  not  tolerant  of 
their  attitude. 

Shall  the  freedom  of  religion  granted  us  by 
the  Constitution,  the  freedom  for  which  our 
gallant  sons  fought  and  bled, — shall  that  free- 
dom be  denied  the  most  fearless  defenders  of 
the  Republic?  The  future  of  the  parochial 
schools  in  the  United  States  is  by  no  means 
reassuring.  Our  enemies  are  allied  and  or- 
ganized against  us.  There  is  only  one  thing 
for  us  to  do, — there  is  only  one  remedy — and 
that  is  counter-organization.  We  must  have  a 
strong  federation  of  Catholic  societies — not 
merely  a  federation  that  contents  itself  with 
the  annual  convention,  and  annual  resolutions. 


In  the  Parochial  School  58f 

It  must  be  a  federation  that  is  active  and  alert 
every  day  of  the  year.  But  the  Catholic 
societies  in  this  country  will  never  be  one  and 
act  as  one  unless  the  American  priests  are 
united  and  act  in  unison.  A  League  for  the 
Defense  of  our  Parochial  Schools,  made  up  of 
all  the  priests  in  the  country,  with  an  organ  of 
its  own,  seems  to  be  the  first  requisite  for  con- 
centrated effort  on  the  part  of  our  laymen. 
The  priest,  being  apprised  weekly,  by  means 
of  the  official  organ  of  movements  for  and 
against  parish  schools, — benefiting  from  the 
wisdom  and  experience  of  noted  leaders  con- 
tributing to  the  same,  would  be  able  to  direct 
efficiently  the  efforts  of  local  societies.  And 
thus  we  might  hope  for  united  effort  along  the 
same  lines.  If  there  is  a  better  means  of  mar- 
shaling our  forces  for  the  mighty  battle  for 
religious  freedom,  that  seems  to  be  at  our  very 
doors,  then  it  should,  by  all  means,  be  brought 
forward,  and  with  the  least  possible  delay. 
Born  pacifists  will  say — why  stir  up  a  hornet's 
nest,   let   things   be   as   they   are.     But   our 


54  In  the  Parochial  School 

enemies  do  not  entertain  such  considerateness 
for  us. 

The  American  priest  cannot  loll  in  his  easy- 
chair,  convinced  that  the  enemy  has,  in  spite 
of  many  onslaughts,  never  succeeded  in  de- 
stroying our  schools.  "Eternal  vigilance  is 
the  price  of  liberty."  The  enemy  is  stronger 
to-day  than  he  ever  was.  He  is  not  one,  but 
multiple.  He  calls  himself  a  socialist,  then 
again  a  rationalist,  again  a  freemason,  and  at 
times  a  Protestant — he  has  even  presumed  to 
call  himself  a  patriot.  His  number  is  legion. 
But  rest  assured,  he  is  not  divided  on  this  par- 
ticular point.  Therefore  every  American 
priest  who  fails  to  do  his  part  in  organizing  our 
strength  and  our  forces  for  resistance,  is 
neglecting  a  most  sacred  duty  to  his  Church 
as  well  as  to  his  country.  The  Catholic 
schools  are  and  must  always  be  the  mainstay 
and  support  of  a  thriving  Cathohc  Church  in 
America. 


CHAPTER  VII 

WITH    YOUNG    MEN    AND    YOUNG    WOMEN 

l.'^TouNG  Men.  The  damnable  hotel 
1  sideroom  luring  on  the  young  man 
to  debauchery  and  lust, — the  malodorous  sheets 
of  slander  and  filth  defiling  his  cherished 
visions  of  the  sacredness  of  his  faith, — the 
stage,  so  frequently  the  devil's  own  kinder- 
garten,— the  very  atmosphere,  that  he  breathes, 
surcharged  with  materialism  and  unbelief — 
what  is  going  to  save  the  Catholic  young  man 
from  moral  ruin?  His  young  heart  craves  the 
comradeship  of  others  and  yearns  for  enter- 
tainment and  recreation.  Who  is  going  to 
provide  wholesome  entertainment  and  suitable 
companions  for  him  if  not  the  priest?  Here, 
indeed,  is  a  fruitful  field  of  work  for  the  young 
priest  as  director  of  the  young  men's  club. 
But  some  one  will  say:  there  is  the  Y.  M. 

55 


56     With  Young  Men  and  Young  Women 

C.  A.  with  all  its  inducements,  with  lecture- 
courses,  gymnasium,  baths,  dormitories,  etc., — 
we  cannot  compete  with  the  Y.  Indeed,  the 
objection  is  not  without  foundation.  Individ- 
ual parishes  would  try  in  vain  to  compete  with 
the  Y.  M.  C.  A.,  an  organization  backed  by 
the  wealth  of  the  country.  But,  after  all,  is 
there  any  question  of  competing  with  the 
Young  Men's  Christian  Association?  Not  so 
many  Catholics  are  willing  to  aiRhate  them- 
selves with  an  organization  that  discriminates 
against  them  and  denies  them  the  right  to  hold 
office.  The  great  danger  for  Catholic  young 
men  is,  I  believe,  not  the  Y.  M.  C.  A.,  but  the 
utter  lack  of  control  by  any  respectable  so- 
ciety. The  pool-rooms,  the  gambling-dens, 
the  burlesque  theaters :  these  are  the  real  forces 
for  evil  that  threaten  our  young  men.  To  res- 
cue them  from  these  dangers  is  the  task  that 
falls  upon  the  priest. 

For  the  present,  it  will  be  necessary  to  foster 
Catholic  clubs  for  young  men  in  our  parishes. 
But  these  clubs  must  not  be  merely  looked 


With  Young  Men  and  Young  Women     57 

upon  as  an  inexhaustible  source  from  which  to 
draw  money  for  parish  needs.  Too  fre- 
quently the  young  men's  club  exists  for 
no  better  purpose  than  to  conduct  socials 
and  entertainments  for  the  various  needs  of 
the  parish.  Let  the  club  be  a  living  organ- 
ization, offering  the  young  men  a  place  to 
go  to  spend  their  evenings,  as  well  as 
offering  them  opportunity  for  culture  and  ad- 
vancement. But  the  priest  should  be  guide, 
counselor,  and  comrade.  He  plans  entertain- 
ments, and  supervises  the  placing  of  books  in 
the  hbrary.  If  he  be  a  man  of  sincerity  of 
purpose  and  good  will,  he  can  easily  win  his 
boys  to  frequent  Holy  Communion,  and  thus 
guard  them  against  the  many  dangers  that 
threaten  them. 

In  recent  years  the  need  of  Catholic  com- 
munity centers  has  become  recognized  more 
and  more.  Differences  of  language  and  tra- 
ditions in  our  city  parishes  have  been  a  barrier 
to  great  success  along  these  lines.  But  the  day 
seems  rapidly  approaching  when  the  commun- 


58     With  Young  Men  and  Young  Women 

ity  house  for  members  of  all  parishes  will  be  an 
urgent  necessity.  The  alarming  numbers  of 
mixed  marriages,  with  their  baneful  influence 
on  Catholic  life,  seem  to  be  sufficient  reason  for 
the  establishing  of  these  centers.  For  it  can- 
not be  denied  that  frequent  intercourse  and 
meetings  of  the  Catholics  of  all  city  parishes 
would  go  a  great  way  toward  preventing  many 
marriages  of  Catholics  with  non-Catholics. 

2.  Young  Ladies.  What  was  said  of  the 
dangers  to  faith  and  morals  confronting 
Catholic  young  men  is  also  true,  in  a 
measure,  in  regard  to  Catholic  young  la- 
dies. The  Church  has  made  wise  provi- 
sion for  their  needs  in  establishing  sodali- 
ties throughout  the  world.  The  priest  can 
perform  no  greater  service  to  preserve  our 
glorious  Catholic  womanhood  than  to  lend 
every  effort  to  make  the  young  ladies'  sodality 
attain  its  object  in  his  parish.  Fr.  Garesche, 
S.J.,  has  been  an  untiring  apostle  of  advanced 
thought  toward  making  the  sodality  attractive 
to    Catholic    young    women.     The    Queens 


With  Young  Men  and  Yotmg  Women     59 

Work,  of  which  he  is  the  editor,  will  be  of  un- 
told value  to  spiritual  directors  of  sodalists. 

The  financial  standing  of  many  of  our  young 
ladies'  sodalities  would  warrant  the  introduc- 
tion of  material  advantages  that  would  attract 
young  women.  Courses  in  sewing  and  elocu- 
tion, by  competent  instructors,  occasional  lec- 
tures on  topics  of  practical  value,  club-rooms 
for  recreation,  reading,  and  entertainment,  all 
could  come  under  the  scope  of  the  sodality's  ac- 
tivity. All  that  is  required  on  the  part  of  the 
priest  is  supervision  and  encouragement.  One 
might  say  that  the  sodality's  work  is  essentially 
intended  for  spiritual  advancement.  Granted, 
but  the  fact  remains  that  the  American  girl 
looks  for  comrades,  for  amusement,  and  for 
material  advancement.  Now  if  the  sodality 
does  not  offer  her  these  advantages  there  is 
great  danger  that  she  will  seek  them  elsewhere, 
since  the  invitation  is  extended  to  her  by  non- 
Catholic  organizations.  If  she  is  compelled  to 
seek  her  amusement  and  entertainment  amid 
non-Catholic  and  frequently  anti-Catholic  sur- 


60     With  Young  Men  and  Young  Women 

roundings,  it  is  a  foregone  (Conclusion  that  the 
sodality  will  suffer.  The  fact  ever  remains 
before  us  that  in  consequence  of  original  sin, 
man  is  not  inclined  to  virtue ;  he  must  be  drawn 
toward  it.  Hence  the  necessity  of  enlarging 
the  scope  of  the  sodality's  activities,  to  give 
material  benefits  in  order  not  to  suffer  the  loss 
of  the  spiritual  advantages. 

I  am  well  aware  that  in  many  parishes  the 
sodalities  have  adopted  this  policy — but,  alas! 
the  fact  remains  that  a  great  many  priests  fail 
to  understand  that  new  times  demand  new 
methods.  Sodalities  are  such  merely  in  name. 
There  is  no  effort  made  to  add  to  their  mate- 
rial as  well  as  spiritual  offerings,  and  the  con- 
sequence is  lack  of  interest  on  the  part  of  the 
young  ladies.  The  ulterior  consequence  is  an 
alarming  list  of  mixed  marriages,  and  a  still 
more  alarming  list  of  faithless  wives  and  con- 
scienceless mothers. 

Another  urgent  need  of  the  times  is  the  home 
for  Catholic  working-girls.     Many  girls  work 


With  Young  Men  and  Young  Women     61 

away  from  home,  at  occupations  that  do  not 
provide  a  place  of  lodging.  These  girls  may 
be  far  away  from  the  salutary  influence  of 
home,  and  may  be  subject  to  great  moral  dan- 
ger. The  American  priest  must  recognize  this 
danger,  and  strive  to  meet  it.  Some  of  the 
larger  cities  have  well-appointed  homes  for 
working-girls,  but  our  smaller  cities  have  not 
been  able  to  shoulder  the  burden. 

However,  this  should  not  discourage  the 
priest.  Surely  there  are  to  be  found  in  every 
parish  a  number  of  good  Catholic  homes  where 
a  Catholic  girl  would  be  welcome.  The  sodal- 
ity could  keep  a  list  of  suitable  homes  where 
girls  could  board.  Attention  to  this  arrange- 
ment might  be  called  either  from  the  pulpit  or 
by  notices  posted  in  the  vestibule  of  the  church. 

Some  priests  may  become  impatient  when 
new  activities  are  proposed  to  them.  But 
should  they  be  less  solicitous  for  the  welfare  of 
Catholic  girls  than  their  fellow-citizens,  the 
Protestant  leaders?     Behold  the  activity   of 


62     With  Young  Men  and  Young  Women 

our  separated  brethren  along  these  Unes.  I 
am  not  pronouncing  on  the  purity  of  their  mo- 
tives, I  am  merely  calling  attention  to  the  fact 
that  they  leave  no  stone  unturned  in  their  en- 
deavors to  win  young  America. 


CHAPTER  VIII 

LEPROSY 

PERHAPS  the  saddest  experience  in  the 
priest's  life,  excepting  apostasy  and  im- 
penitence, is  the  finding  of  numbers  of  men  and 
women  afflicted  with  the  leprosy  brought  on  by 
the  sins  of  the  flesh.  That  the  priest  himself 
must  be  a  man  of  chastity  and  unstained  repu- 
tation for  purity  goes  without  saying.  But 
what  about  the  horrible  conditions  we  find 
among  some  of  the  laity?  God  be  praised  and 
thanked,  the  so-called  social  diseases  are  not 
common  among  Catholics.  But  with  the  dis- 
ease so  prevalent,  with  the  tolerance  of  houses 
of  prostitution  by  many  of  our  city  officials,  the 
time  may  soon  come  when  we  will  hesitate  to 
perform  the  marriage  ceremony  that  may  unite 
a  pure  girl  with  a  moral  leper.  Recent  statis- 
tics have  demonstrated  the  extent  to  which 

63 


64  Leprosy 

these  horrible  diseases  are  existing.  Medical 
examinations  of  draftees  in  the  selective  draft 
have  revealed  astounding  conditions.  We 
have  learned  that  an  alarming  proportion  of 
the  country's  young  men  have  had  their  lives 
blighted.  We  may  look  forward  to  great 
numbers  of  recruits  for  our  insane  asylums  and 
homes  for  the  feeble-minded. 

What  can  the  American  priest  do  to  stem 
the  tide  of  moral  and  physical  ruin?  What 
means  are  at  his  disposal  to  avert  unhappy 
marriages  and  the  sufferings  of  broken-hearted 
wives  and  mothers  ?  He  can  do  two  things — 
he  must  do  both,  if  he  would  be  loyal  to  the  con- 
fidence reposed  in  him.  His  first  task  is  to  ex- 
ert every  effort  to  suppress  the  houses  of  pros- 
titution,— secondly,  it  devolves  upon  him  to 
equip  his  young  men  and  young  women  with 
efficient  preventives  against  the  sins  that  bring 
these  diseases  in  their  wake. 

Why  are  houses  of  prostitution  tolerated  in 
our  cities?  Simply  because  priests  and  minis- 
ters tolerate  them.     It  would  do  no  harm  to 


JLeprosy  65 

unite  with  Protestant  ministers  and  Jewish 
rabbis  on  this  point.  No  city  administration 
would  refuse  to  heed  the  insistent  demand  of 
the  union  of  all  religious  forces  in  a  commun- 
ity. The  priest  need  not  wait  for  the  non- 
Catholics  to  launch  the  crusade.  Let  him 
arouse  the  others ;  they  will  surely  heed  his  call. 
They  must,  if  they  would  preserve  their  stand- 
ing as  men  of  God. 

There  can  be  no  compromise  with  the  evil. 
Segregation  of  vice  is  the  solution  offered  in 
many  cities.  But  the  priest  cannot  tolerate 
any  such  arrangement.  Prostitution  is  a 
grievous  evil,  a  serious  transgression  of  the  law 
of  God,  and  as  such  it  must  be  stamped  out. 
As  long  as  priests  and  ministers  are  silent,  as 
long  as  they  content  themselves  with  mere 
scolding  and  criticizing  behind  the  walls  of 
their  rectories,  the  evil  will  continue  to  in- 
crease. The  city  officials  must  be  approached ; 
the  gravity  and  importance  of  the  matter  must 
be  laid  before  them  in  no  uncertain  terms.  If 
then  they  refuse  to  act,  publicity  in  the  news- 


66  Leprosy 

papers  has  ever  been  found  a  most  efficient 
tonic  for  torpidity. 

But  the  abolition  of  the  houses  of  sin  will 
not  be  sufficient.  As  long  as  the  evil  remains, 
it  will  seek  new  outlets.  The  hearts  of  young 
men  and  young  women  must  be  educated  to 
purity ;  their  will-power  must  be  fortified  to  re- 
sist the  sin. 

What  are  the  remedies  proposed  by  physi- 
cians and  sociologists  ?  They  advise  education. 
At  this  writing  screen  pictures  are  being  shown 
in  the  Y.  M.  C.  A.  auditoriums  with  the  hope 
of  keeping  men  from  vice  and  contamination 
by  illustrating  the  resultant  evils  of  the  sins  of 
impurity.  On  all  sides  we  hear  the  cry :  "Give 
our  men  more  education."  No,  give  them 
more  rehgion.  That  is  the  only  solution. 
Even  a  St.  Paul  found  it  difficult  to  combat 
temptations  against  purity,  and  he  implored 
God  to  take  away  from  him  the  "sting  of  the 
flesh."  But  God  replied:  "My  grace  is  suf- 
ficient." It  is  the  grace  of  God  that  men  and 
women  need  more  than  anything  else  in  com- 


Leprosy  6T 

bating  this  sin  as  well  as  any  other  sin.  "I 
knew  that  I  could  not  otherwise  be  continent 
except  God  gave  it" — these  are  the  words  we 
read  in  the  Book  of  Wisdom.  They  are  as 
true  to-day  as  in  the  time  of  Solomon. 

Give  our  young  men  and  young  women  the 
opportunity  of  obtaining  the  grace  of  God  if 
we  would  save  them  from  the  dangers  of  in- 
continence. There  is  the  incomparable  source 
of  strength  and  grace,  the  Holy  Eucharist. 
The  priest  cannot  rest  until  he  has  taught  his 
young  folks  to  regard  Holy  Communion  as  the 
greatest  boon  in  their  lives.  Untiring  efforts, 
repeated  injunctions  to  bring  the  young  peo- 
ple to  frequent  Holy  Communion  will  surely 
bring  their  rewards. 

Here,  again,  we  see  the  necessity  of  societies 
for  growing  girls  and  boys.  For  there  is  noth- 
ing that  contributes  so  much  to  bringing  the 
young  people  to  the  sacraments  as  the  thought 
that  other  young  men  and  girls  are  going  with 
them. 

Now  we  also  understand  the  value  of  the 


68  Leprosy 

efforts  of  the  priest  in  providing  amusements 
and  recreation  for  the  young.  Keep  them  in- 
terested in  parish  societies  and  the  hell-holes  of 
vice  will  perish. 

Missions,  triduums,  retreats,  and  similar  re- 
ligious revivals  are  of  untold  value  in  deterring 
people  from  seeking  the  resorts  of  sin  and  dis- 
ease. Indeed,  the  value  of  a  good  mission  or 
retreat  is  so  great  in  purifying  the  hearts  of 
men  that  we  should  have  them  even  more  fre- 
quently than  is  now  the  custom.  Those  eter- 
nal truths  of  Heaven,  Hell,  Death,  and  Judg- 
ment grip  the  hearts  of  men.  They  should 
frequently  be  placed  before  their  eyes,  so  that 
in  the  dark  hours  of  temptation  they  will  keep 
them  strong  and  pure  when  no  other  power 
can. 

The  world  is,  indeed,  in  a  sorry  state  of  cor- 
ruption. The  law-makers  and  enforcers  of 
the  law  are  at  sea.  Their  endeavors  in  reform- 
ing the  world  have  been  in  vain,  and  will  ever 
be  futile,  for  they  know  not  the  proper  reme- 
dies.    Upon  the  priesthood  devolves  the  tre- 


Leprosy  69 

mendous  duty  of  saving  the  world.  Upon  the 
American  priesthood  descends  the  task  of  sav- 
ing young  America.  A  nation's  greatness  is 
as  great  as  the  purity  of  its  people.  Destroy 
purity  in  the  individuals  that  make  the  nation, 
allow  the  spirit  of  self-denial  to  vanish  from 
their  hearts,  and  you  tear  down  one  of  the  main 
pillars  of  the  country.  An  immoral,  a  foul 
and  filthy  nation  will  pass  into  oblivion  even  as 
the  nations  of  old  have  passed,  even  as  the  na- 
tions of  to-day  are  passing.  Patriotism,  if  no 
other  virtue,  urges  the  priests  of  America  to 
action,  to  instant  and  effective  action.  But 
there  is  a  greater  motive,  "caritas  urget  nosf' 
the  love  for  our  Master  who  suffered  to  save 
human  souls,  the  love  for  those  committed  to 
our  care.  A  great  evil  exists  in  our  country, 
a  tremendous  responsibility  rests  upon  our 
shoulders.  Ours  is  the  task  to  free  the  country 
of  our  birth  or  adoption  from  the  dreadful  lep- 
rosy of  social  diseases. 


CHAPTER  IX 

IN   THE   HOMES   OF   HIS   PEOPLE 

1.  ^licK  Calls.  "Is  any  man  sick  among 
^^J  you?  Let  him  bring  in  the  priests  of 
the  Church."  ^  One  of  the  most  important  as 
well  as  most  consohng  duties  of  the  priest  is 
the  care  of  the  sick.  It  is  precisely  in  attend- 
ing the  sick  and  dying  that  the  priest  brings 
home  to  his  people  the  beauty,  the  blessedness 
of  the  Catholic  religion.  And  it  is  here  that 
he  himself  is  brought  face  to  face  with  the  mys- 
terious, yet  wonderful  workings  of  God's 
grace.  The  priest  should  therefore  respond  to 
sick-calls  joyfully.  But  his  duty  does  not  end 
with  the  administration  of  the  sacraments, 
Confession,  Viaticum,  and  Extreme  Unc- 
tion. Father  Noldin,  in  his  pastoral  confer- 
ences, held  that  a  priest  would  be  guilty  of 
mortal  sin  if  he  made  it  a  rule  to  neglect  the 

^  James  v.  14. 

70 


In  the  Homes  of  His  People         71 

sick  after  administering  the  sacraments,  or  if 
he  failed  to  visit  a  sick  person  whom  he  knew 
to  be  in  grave  danger  of  temptation  and  of  re- 
lapse into  sin.  What,  then,  are  we  to  think  of 
the  Catholic  priest  who  responds  to  a  sick-call, 
finds  the  sick  person  unconscious,  administers 
the  sacrament  of  Extreme  Unction,  but  does 
not  return  to  inquire  whether  or  not  the  person 
regained  consciousness  ?  I  have  a  case  in  mind 
which  occurred  several  years  ago.  The  pa- 
tient had  suffered  a  paralytic  stroke  and  was 
anointed  by  the  priest.  He  lived  five  days 
after  receiving  this  sacrament,  was  conscious, 
but  had  lost  his  speech.  The  priest  being 
asked  to  visit  him  again,  replied:  "I  have  done 
all  I  can  for  him."  Needless  to  say  this  is  not 
the  spirit  of  Him,  "qui  pertransiit  benefaci- 
endo." 

Apostolic  zeal  should  fire  the  heart  of  the 
priest  in  his  treatment  of  the  sick.  For  what 
you  do  to  the  least  of  them  you  do  unto  Him. 
Moreover,  the  priest  learns  to  know  his  parish- 
ioners better,  and  gains  their  good  will.     It  is 


72         In  the  Homes  of  His  People 

not  at  all  necessary  that  his  visits  be  lengthy. 
But  his  presence  in  the  sick-room,  for  only  a 
few  minutes,  gives  joy  and  consolation  to  the 
sick,  not  to  speak  of  the  opportunity  for  Con- 
fession, should  the  patient  desire  it,  and  the 
value  of  the  sacerdotal  blessing. 

Naturally,  precautions  must  be  taken,  both 
against  sickness  and  against  sin.  But  fear 
should  never  enter  the  heart  of  the  priest  of 
God  when  attending  contagious  or  infectious 
diseases.  If  he  takes  care  not  to  catch  the 
breath  of  the  patient,  refrains  from  all  unnec- 
essary touches  of  his  person,  sterilizes  sick-call 
cloths,  and  washes  his  face  and  hands  with  some 
antiseptic  solution,  he  may  trust  in  God  to  be 
protected.  And  even  if  he  becomes  infected, 
which  is  rarely  the  case,  even  if  he  gives  up  his 
life,  a  victim  to  the  disease,  he  cannot  die  more 
nobly  than  in  the  performance  of  the  duties  of 
his  sacred  profession. 

But  there  is  another,  and  more  subtle  dan- 
ger, and  that  is  the  danger  of  sin.  As  precau- 
tionary measures  against  this  danger.  Father 


In  the  Homes  of  His  People         78 

Noldin,  in  his  Conferences  (which  I  believe 
have  never  been  published)  lays  down  the  fol- 
lowing rules,  particularly  for  attending  sick 
women : 

1.  Insist  upon  being  called  or  accompanied 
to  the  sick  by  a  man  or  boy. 

2.  Make  all  visits  in  broad  daylight,  unless 
the  case  is  urgent. 

3.  Never  enter  the  sick-room  unless  an- 
nounced. If  unannounced,  knock  at  the  door 
first,  and  tarry  a  while  before  entering. 

4.  Never  touch  the  sick  person  unless  it  be 
necessary.  Do  not  give  medicine  or  prop  the 
head. 

5.  Do  not  stay  with  the  sick  person  alone  for 
a  long  time. 

6.  Avoid  all  sentimentality. 

A  cheerful  priest,  one  who  dispels  gloom  in- 
stead of  creating  it,  who  gladly  comes  to  bring 
Holy  Communion,  who  manifests  practical 
sympathy  by  volunteering  to  remember  the 
sick  at  Mass, — is  always  welcome  in  the  Amer- 
ican Catholic  home.     His   presence  is   as   a 


74         In  the  Homes  of  His  People 

tonic,  both  for  the  sick  and  for  the  tired  attend- 
ants. 

Now,  what  about  little  children  who  are  sick 
and  too  young  to  receive  the  sacraments  ?  The 
Roman  Ritual  provides  a  special  blessing, 
"Benedictio  Pueri  Aegrotantis,"  and  without 
a  doubt  it  is  the  earnest  desire  of  the  Church 
that  this  blessing  should  be  used.  Repeatedly, 
little  children  have  been  seen  to  recover  from 
such  diseases  as  marasmus,  meningitis  and  in- 
fantile paralysis  when  the  doctor  had  pro- 
nounced their  cases  hopeless.  There  can  be  no 
doubt  about  the  efficacy  of  the  pi>ayer  of  the 
Church  in  behalf  of  httle  innocents  who  have 
never  offended  God.  Not  a  few  priests  go  the 
greatest  distances  to  bless  a  sick  child. 

2.  Othee  Visits.  In  the  opinion  of  some 
it  is  nothing  short  of  criminal  to  enter  the  house 
of  a  parishioner  except  on  business.  The  re- 
sult is,  that  the  priest  who  never  makes  a 
friendly  call  is  looked  upon  much  as  is  the  bill- 
collector  or  the  undertaker.  His  coming  up 
the  path  that  leads  to  the  house  forbodes  dis- 


In  the  Homes  of  His  People         75 

tress  and  sorrow.  But  why  should  the  priest, 
the  best  friend  of  American  Catholics,  be 
barred  from  their  homes?  What  distorted 
form  of  reasoning  withdraws  the  welcoming 
chair,  that  is  graciously  offered  to  lesser 
friends?  The  priest  has  a  right  to,  and  should 
by  all  means,  occasionally  visit  his  people. 
But  he  must  be  prudent  and  discreet  in  paying 
these  visits.  It  is  not  at  all  Christlike  to  dis- 
criminate against  the  poor  in  favor  of  the 
wealthy  and  cultured. 

I  was  alarmed  some  years  ago  when  I  was 
told  by  a  priest  that  he  greets  his  people  accord- 
ing to  their  condition  in  life — with  a  profound 
bow  for  the  better  classes  and  a  nod  for  the  in- 
feriors. We  can  imagine  that  such  a  disposi- 
tion would  also  lead  the  priest  studiously  to 
avoid  the  homes  of  the  poor  and  unlettered, 
and  seek  out  the  dwellings  of  the  wealthy. 
Small  wonder  that  we  sometimes  hear  the  cry 
that  the  priests  are  allied  with  the  moneyed 
classes  against  the  poor.  It  is  inconceivable 
that  any  good  American  priest  would  actually 


76         In  the  Homes  of  His  People 

despise  the  poor.  But  he  betrays  a  marked 
degree  of  indiscretion  if  he  wounds  their  sensi- 
bilities by  discriminating  against  them. 

Furthermore,  prudence  demands  that  the 
priest  make  his  friendly  calls,  if  possible,  when 
the  head  of  the  house  is  at  home.  The  danger 
of  losing  the  Catholic  women  for  the  Church  is 
not  half  so  great  as  the  danger  of  losing  the 
men.  And  to  be  candid,  your  American  man 
despises  the  priest  who  avoids  him.  Let  the 
average  American  Catholic  man,  whether  he 
be  poor  or  rich,  educated  or  illiterate,  reahze 
that  the  priest  is  his  friend, — that  he  takes  in- 
terest in  his  problems,  is  ready  to  assist  in  need, 
rejoices  with  him  in  good-fortune,  and  sym- 
pathizes with  him  in  sorrow, — and  that  man  is 
won  for  Grod. 


CHAPTER  X 

THE   PROMINENT   CITIZEN 

THE  American  priest  is  a  prominent  citizen 
in  his  community.  He  is  prominent  by 
reason  of  his  education  and  training,  and  cer- 
tainly prominent  by  nature  of  his  lofty  calling. 
Why,  then,  should  not  the  priest  take  interest 
and  lend  aid  in  civic  and  national  affairs  ?  He 
is,  of  course,  not  to  identify  himself  in  any  way 
with  politics.  But  there  is  always  great  ac- 
tivity in  a  city  for  the  amelioration  of  living 
conditions,  for  civic  betterment — and  for  vari- 
ous causes  that  promote  the  welfare  of  the  peo- 
ple. It  is,  therefore,  sad  to  record  that  priests, 
very  often,  do  not  manifest  the  least  interest  in 
the  welfare  of  their  city  and  the  welfare  of  the 
nation.  And  they  will  defend  their  stand  with 
such  specious  reasoning  as  this :    "The  priest  is 

called  by  God  to  save  immortal  souls,  and  if  he 

77 


78  The  Prominent  Citizen 

attends  to  his  duties  he  will  have  precious  little 
time  to  be  racing  around  in  the  role  of  promi- 
nent citizen."  The  argument  would  be  sound 
but  for  its  weakness.  The  priest  is,  indeed, 
called  by  God  to  save  immortal  souls.  But  a 
better  understanding  of  the  wants  and  needs 
of  the  people,  free  intercourse  with  those 
who  misunderstand  the  position  of  the 
Church,  and  public  defense  of  the  Church 
and  her  teachings  through  public  means, 
— comprise  the  avenue  upon  which  the 
zealous  American  priest  can  lead  many  im- 
mortal souls  to  justification.  Ultra-conserva- 
tism does  not  benefit  the  Church,  and  much 
less  the  nation. 

Moreover,  whilst  forces  are  being  united 
against  us  everywhere,  whilst  masonry  is 
growing  more  bitter  toward  us  every  day, — the 
American  priest's  activities  must,  of  necessity, 
extend  beyond  the  confines  of  his  parish, — his 
vision  must  reach  beyond  his  office-door.  An 
observer  cannot  be  blind  to  the  fact  that  there 
are  two  great  movements  under  way,  that  di- 


The  Prominent  Citizen  79 

rectly  or  indirectly  concern  the  future  of  Ca- 
tholicism in  America.  The  one  great  move- 
ment is  the  increased  activity  of  and  new^  alli- 
ances of  the  agencies  professedly  inimical  to 
the  Church.  The  other  is  the  feverish  spirit  of 
organization  of  all  forces,  and  unification  of 
the  various  branches  of  Protestantism.  Both 
of  these  great  movements  (great  in  the  num- 
bers engaged)  tend  to  a  common  goal.  With- 
out a  doubt,  that  goal  is  the  paralyzation  of 
Catholicity  in  America. 

Father  Noll,  the  editor  of  Our  Sunday  Vis- 
itor ^  in  the  January  number  of  the  American 
Ecclesiastical  Review,  1919,  called  attention  to 
the  need  of  bringing  the  defense  of  Catholic 
doctrine,  not  only  before  the  Catholic  people, 
but  before  the  Protestant  world  about  us. 
And  this  leads  to  the  question,  Shall  the  Catho- 
lic priest,  in  the  future,  be  content  with  per- 
forming the  duties  within  his  parish — sacred 
duties  and  important  duties — or  shall  he  en- 
large his  scope?  Shall  he  strive  to  bring  the 
blessings  of  his  holy  religion  within  the  reach 


80  The  Prominent  Citixen 

of  his  neighbor,  who  may  be  a  Protestant? 
Shall  he  employ  methods  and  means  heretofore 
scorned  by  the  good  old-fashioned  parish 
priest,  such  as  newspaper  publicity  and  activ- 
ity in  civic  affairs?  The  belief  is  growing 
among  many  Catholics  that  the  time  has  ar- 
rived for  such  a  change  in  our  methods.  The 
daily  paper,  "the  voice  of  the  people,"  is  daily 
crying  to  us  of  the  activity  in  civic  affairs  of 
the  Rev.  Mr.  So  and  So.  His  sermons  are 
announced  every  Saturday,  and  on  Monday 
extracts  thereof  are  published.  The  man  ac- 
quires a  large  acquaintance  in  the  city,  his 
church  is  sought  out,  his  sermons  are  heard,  and 
many  an  indifferent  Christian  becomes  at- 
tached to  this  or  that  denomination.  I  have 
not  in  mind  that  the  personal  popularity  of 
the  priest  should  be  the  vehicle  for  attracting 
others  to  the  Church.  But  such  civic  activity 
on  the  part  of  the  priest  would  afford  him  the 
opportunity  of  dispelling  the  prejudices  in  the 
minds  of  many.  He  could,  as  the  occasion  of- 
fered, give  the  Catholic  viewpoint,  and  could  in 


The  Prominent  Citizen  81 

many  instances  give  the  other  side  of  many 
questions  aifecting  Catholic  doctrine  or  disci- 
pline. Again,  our  daily  newspapers  fre- 
quently carry  news-items  concerning  the 
Church  which  are  grossly  unjust,  damaging 
and  very  often  absolute  fabrications.  The 
Catholic  Truth  Society  is  performing  good 
work  in  this  connection.  But  the  society  can- 
not be  everywhere  and  has  not  the  means  to 
handle  every  case.  But  what  about  the  Cath- 
olic priests  in  that  district  where  such  false- 
hoods and  libels  are  published?  Does  not  their 
silence,  akin  to  the  silence  of  death,  seem  to  be 
an  admission  to  the  truth  of  these  news-items? 
"Qui  tacet  consentire  videtur." 

I  need  not  be  told  that  the  average  American 
priest  is  overburdened  with  work.  It  is  not 
true.  His  neighbor,  the  pastor  of  this  or  that 
Protestant  church,  has  a  family  to  look  after, 
and  finds  time  for  a  remarkable  amount  of 
work.  Is  it  possible  that  he  has  more  zeal?  I 
think  not.  But  we  feel  so  secure  about  the 
perpetuity  of  the  Church,  that  we  fancy  the 


82  The  Prominent  Citizen 

truth  will  prevail  under  all  conditions.  Yes, 
the  truth  will  prevail  and  the  Church  will  re- 
main "unto  the  consummation  of  the  world." 
But  what  a  sad  page  will  be  written  in  the  his- 
tory of  the  Church  in  America  if,  for  instance, 
the  prohibition  movement  would  be  able  to 
bring  about  the  "abomination  of  desolation," 
the  abohtion  of  the  holy  Sacrifice  of  the  Mass? 
What  a  bitter  reproach  upon  the  Catholic 
clergy  and  laity,  if  a  state  monopoly  of  schools 
is  brought  about,  suppressing  our  parochial 
schools,  or  subordinating  them  to  secular  con- 
trol? 

And  what  about  the  menace  of  bolshevism? 
Are  the  activities  throughout  the  world  of  the 
numerous  branches  of  socialism  the  distant 
rumblings  of  a  social  eruption?  In  other  coun- 
tries the  priests  have  been  obliged  to  defend  the 
Church  publicly  against  these  dangers, — but, 
alas!  in  some  places  it  was  too  late  when  the 
priests  were  finally  aroused  from  their  leth- 
argy.    Bolshevism  had  sown  the  seed  of  dis- 


The  Prominent  Citizen  88 

content,  sabotage,  and  rebellion,  and  was  reap- 
ing the  harvest. 

The  time  is  ripe  now  for  enlarged  activity 
on  the  part  of  our  priests  and  educated  laymen. 
Tell  the  Catholic  people  of  the  dangers  that 
threaten  them,  tell  them  that  the  Catholic 
Church  is  the  best  friend  of  the  poor  and  of 
the  workingmen,  prove  it  to  them.  Yes,  tell 
them,  but  by  all  means  tell  the  world  about  the 
blessings  of  our  holy  religion.  Thank  God, 
some  have  recognized  the  dangers  threatening 
civilization  in  general,  and  the  Church  in  par- 
ticular, and  have  thrown  themselves  with  a 
whole-hearted  zeal  into  the  work  of  averting 
these  dangers.  But  it  will  not  be  sufficient 
that  here  or  there  a  weak  voice  of  counsel  or  of 
protest  be  heard.  It  must  be  the  voice  of  all, 
the  voice  that  will  be  heard  from  coast  to  coast, 
the  voice  that  will  penetrate  into  the  senate 
chambers  and  into  the  legislative  assembly 
rooms,  the  voice  that  will  demand  recognition, 
fairness,  and  justice  for  all. 


84  The  Prominent  Citizen 

Too  long  have  we  slept  whilst  the  enemy  was 
sowing  his  seed.  The  hour  for  action  has 
struck.  The  American  priest,  if  he  would  be 
true  to  his  calling  as  good  shepherd,  must  use 
every  legitimate  means  at  his  disposal  to  save 
society,  to  save  America.  The  world,  and  es- 
pecially America,  is  casting  anxious  glances 
about  for  a  possible  solution  of  her  civic  and 
national  problems.  She  thought  that  more  ed- 
ucation would  solve  them.  But  the  state  has 
discarded  religion  from  her  education,  and 
therefore  cannot  solve  the  problems.  Protest- 
antism, with  her  one  dogma  of  private  judg- 
ment, has  undermined  religion.  She  cannot 
solve  them.  The  Catholic  Church,  with  her  in- 
fallible teaching  authority,  with  her  sublime 
moral  code,  with  her  irresistible  sanction,  with 
her  sacraments  and  other  means  of  grace,  she 
alone  can  heal  the  cancerous  wounds  that  must 
needs  sap  the  life-blood  of  our  repubhc.  But 
then  there  can  no  longer  be  any  doubt,  but  that 
the  American  priest  has  a  solemn  obligation 
to  use  every  means,  personal  influence,  activity 


The  Prominent  Citizen  85 

in  public  life,  and  even  newspaper  publicity,  to 
bring  the  blessings  of  the  Catholic  religion  be- 
fore those  Americans  who  are  outside  the  pale 
of  the  Church. 


CHAPTER  XI 

HUMILITY 

CAN  the  priest  who  is  active  in  civic  affairs, 
whose  name  is  on  the  lips  of  all,  whose 
work  is  lauded  by  the  pubhc  press, — can  such  a 
priest  be  called  humble?  Indeed,  he  can,  if 
in  his  various  activities  he  is  guided  by  the 
proper  motives.  Humility  is  not  inertia. 
Even  the  tiny  violet  by  the  wayside  loudly 
proclaims  the  Creator's  glory.  Humility  is 
that  virtue  whereby  we  take  no  glory  for  our 
deeds  but  ascribe  them  solely  to  God.  "For 
great  is  the  power  of  God  alone,  and  He  is 
honored  by  the  humble."  ^ 

Behold  a  St.  Paul,  traveling  from  city  to 
city,  his  name  a  household  word  in  pagan,  Jew- 
ish and  Christian  families.  Can  we  doubt 
but  that  if  there  had  been  newspapers  in  those 

^  Ecclesiasticus  iii.  21. 

86 


Humility  87 

times,  St.  Paul  would  have  commanded  great 
headlines  on  the  front  page? 

Again,  view  the  life  of  Our  Saviour.  Doing 
good  as  He  went  along,  He  attracted  the  mul- 
titudes. Thousands  of  men  and  women 
flocked  to  hear  Him,  forgetting,  for  the  time, 
their  homes  and  firesides,  so  that  He  had  to 
provide  food  for  them. 

The  motive  is  the  thing.  If  the  priest  seeks 
his  own  glory,  if  he  vaunts  his  talents  and  abil- 
ities to  win  the  praises  of  his  fellowmen,  then, 
indeed,  there  is  no  question  of  humility.  But 
if  in  order  to  make  men  better  acquainted  with 
the  Catholic  Church  and  her  teachings,  he 
adopts  means  and  measures  to  bring  the  true 
religion  of  God  before  the  people,  his  motive 
need  not  be  the  seeking  of  his  own  glory,  but 
may  reasonably  be  the  greater  glory  of  God. 
Too  frequently  have  priests  hidden  themselves 
in  the  seclusion  of  the  rectory,  and  have  feared 
to  shed  their  light,  lest  they  be  deemed  proud 
and  ambitious.  Thus  brilliant  talents  have 
gone  to  waste,  shining  lights,  that  might  have 


88  Humility 

illumined  their  immediate  surroundings,  have 
been  hidden  under  a  bushel. 

Catholic  laymen  have  repeatedly  been  humil- 
iated by  the  apathy  of  their  parish  priests  when 
the  latter  had  been  called  upon  to  lend  aid  in 
some  civic  enterprise.  The  priest  was  called 
upon  to  deliver  an  address,  for  instance,  and 
either  absolutely  refused  or  made  some  unkind 
and  perhaps  uncharitable  remarks  to  the  invit- 
ing committee;  or  if  he  did  accept  the  invita- 
tion, neglected  to  prepare  himself  for  the  occa- 
sion, and  made  of  himself  an  object  of  ridicule 
and  contempt.  And  what  has  he  accomplished 
for  the  good  of  the  Church  by  his  false  humil- 
ity? Absolutely  nothing.  On  the  contrary, 
he  has  estranged  from  the  Church  possible 
friends,  he  has  given  non-Catholics  material 
proof  for  their  oft-repeated  charges  against  the 
Church  and  its  ministers. 

Can  that  be  humility?  Or  is  it  rather  churl- 
ishness and  unwise  conservatism? 

It  cannot  be  denied  that  it  is  a  severe  test  of 
the  priest's  humility  if  he  receives  recognition 


Humility  89 

and  praise  for  his  activities.  He  is  apt  to  be 
tempted  to  ascribe  to  himself  the  fruits  of  the 
talents  that  God  gave  him.  But  per  se  the 
fruitful  use  of  one's  talents,  even  though  it  calls 
forth  the  plaudits  of  the  people,  cannot  be  con- 
sidered as  offending  against  humility. 

Another  test  of  humility,  albeit  of  an  en- 
tirely different  nature,  is  the  small  and  poor 
parish.  In  some  denominations  the  country 
parishes  are  given  to  the  ''minus  hahentes,"  for 
the  simple  reason  that  men  of  ability  would  re- 
fuse to  labor  for  small  returns.  However, 
with  the  Catholic  priest  it  is  quite  a  different 
matter.  If  he  labors  for  gold  then,  indeed,  he 
has  missed  his  vocation.  There  is  no  stigma 
attached  to  one's  reputation  because  of  long 
years  in  a  country  parish.  The  priest  assigned 
to  a  small  charge  should  give  that  parish  all 
that  is  in  him.  Whether  he  remains  long  in 
the  parish  or  but  for  a  few  years,  the  faithful 
confided  to  his  care  must  never  be  led  to  believe 
that  he  has  his  "hook  baited  for  a  larger  catch." 
The  rural  people  and  those  of  small  city  par- 


90  Humility 

ishes  need  all  the  help  the  priest  can  give  them. 
They  are  in  need  of  good  sermons  and  instruc- 
tions; they  should  have  the  blessings  of  fre- 
quent Communion;  they  should  have  a  thriv- 
ing sodality;  and,  if  at  all  possible,  their  chil- 
dren should  be  trained  in  a  modern  parochial 
school.  The  dangers  that  threaten  Catholic 
life  are  apparent  in  small  communities  as  well 
as  in  the  large  cities.  The  farmer  is  no  longer 
isolated.  With  modern  means  of  rapid  trans- 
portation, the  theaters  and  amusement  places, 
as  well  as  the  dens  of  vice  are  within  his  reach. 
His  occupation,  the  success  of  which  is  so  much 
dependent  upon  the  blessing  of  God,  naturally 
makes  of  him  a  religious  man.  But  he  needs 
the  assistance  of  his  priest  to  preserve  him  in 
virtue  and  the  fear  of  God. 

Let  the  priest  assigned  to  a  small  parish 
work  as  though  he  were  to  remain  there  for 
life ;  let  him  use  all  the  gifts  that  God  gave  him 
for  the  benefit  of  his  people.  When  the  time 
comes  for  him  to  assume  greater  labors  and  re- 
sponsibilities, his  zeal,  his  ambition  for  God's 


Humility  91 

glory  will  not  have  stagnated.  The  priest 
who  disdains  to  accept  a  small  parish  is  not 
fitted  for  any  parish,  for  the  one  great,  essential 
virtue  is  missing  in  his  make-up,  namely,  hu- 
mility. 


CHAPTER  XII 

IN    SOCIAL   WORK 

GiLEAT  and  glorious  America  will  not  sur- 
vive unless  her  national  prosperity  and 
perpetuity  be  built  upon  the  firm  foundation 
of  justice  and  charity  in  social  and  commercial 
intercourse.  Survey  the  gigantic  proportions 
assumed  by  American  commercial  enterprise, 
and  you  will  realize  that  this  is  in  reality  a 
mainstay  of  our  country.  Our  exports  and 
imports,  in  times  of  peace,  amount  annually 
to  about  three  billion  dollars,  while  the  Clear- 
ing House  Exchange,  in  tranquil  times,  ex- 
ceeds each  year  the  enormous  amount  of  one 
hundred  and  fifteen  billion  dollars.  And  are 
not  trusts  and  monopolies  of  untold  millions  a 
well-known  feature  of  our  modern  enterprise? 
In  short,  the  commercial  life  of  America  is  the 

92 


In  Social  Work  98 

marvel  of  the  world.  But  if  honesty  is  the 
backbone  of  prosperity,  then  our  stability  is 
short-lived.  Wholesale  graft  in  dealing  with 
national  funds  is  the  order  of  the  day.  And 
when  the  poor  and  starving  in  the  tenement 
houses  hear  of  this  wanton  juggling  of  millions 
it  makes  their  very  blood  boil.  Observe  the 
ever-widening  chasm  between  capital  and  la- 
bor. Frequent  strikes  time  and  again  plunge 
whole  provinces  and  even  the  whole  nation  into 
suffering  and  misery.  Do  these  and  other 
similar  experiences  cast  the  shadow  of  great 
and  terrible  events  that  are  to  follow?  In- 
deed, if  the  chasm  between  capital  and  labor 
cannot  be  bridged,  the  prosperity  of  America  is 
but  a  passing  phenomenon.  Where  is  the 
remedy?  Arbitration  of  difficulties,  material 
concessions  are  but  temporary.  As  long  as 
the  root  of  the  evil  remains  it  will  continue  to 
send  forth  new  shoots.  There  is  only  one 
power  that  can  settle  this  vexed  question  and 
that  power  is  the  Cathohc  Chiu'ch.  Pope  Leo 
XIII,  in  his  famous  encyclical  on  the  Labor 


94)  In  Social  Work 

Question,  has  laid  down  the  only  sensible,  the 
only  feasible  plan  of  solving  the  social  prob- 
lems, and  that  is  through  the  true  religion  of 
God. 

By  her  teaching  of  the  brotherhood  of  man 
the  Church  has  filled  the  chasm  between  slave 
and  master ;  by  her  doctrine  of  charity  she  has 
filled  the  chasm  between  the  poor  peasant  and 
his  feudal  lord ;  and  by  her  teaching  she  can  fill 
the  chasm  between  capital  and  labor.  The  in- 
junction of  strict  justice  upon  capital  will 
guard  labor  against  unfair  wages  and  un- 
healthy working  conditions,  while  her  mandate 
of  charity  will  be  as  a  soothing  balm  poured  on 
the  wound  of  poverty.  Her  doctrine  of  a  Di- 
vine Providence  that  has  ordained  riches  and 
poverty  alike,  and  distributed  both  according 
to  a  wise  dispensation, — her  teaching,  in  fine, 
of  a  future  world,  for  which  the  present  is  but 
a  preparation:  this  alone  can  calm  the  social 
discontent. 

The  duty  of  the  American  priest  will  be  to 
guard  his  workingmen  against  the  snares  of  a 


In  Social  Work  95 

false  society  that  proposes  to  heal  their  wounds 
and  right  their  wrongs.  He  must  give  them 
the  only  true  remedy,  that  proposed  by  the 
Catholic  Church.  But  on  the  other  hand,  he 
must  demand  justice  on  the  part  of  the  em- 
ployer to  his  employees,  he  must  insist  upon 
living  wages,  so  that  the  workingman  can  sup- 
port his  family  frugally.  Furthermore,  it  is 
incumbent  upon  the  Catholic  priest  to  secure 
the  proper  distribution  of  Catholic  charities. 
But  the  only  proper  distribution  is  through  the 
channels  that  the  Church  maintains. 

We  are  indebted  to  Pope  Leo  XIII  for  the 
following  sentiments:  "Those  Catholics  are 
worthy  of  all  praise — and  there  are  not  a  few 
— who,  understanding  what  the  times  require, 
have,  by  various  enterprises  and  experiments, 
endeavored  to  better  the  condition  of  the  work- 
ing people  without  any  sacrifice  of  principle."  ^ 
If  Catholics,  in  general,  are  worthy  of  all 
praise  for  their  endeavors  in  behalf  of  the 
working  people,  how  much  the  more  praise- 

^  Leo  XIII,  Enc,  "Condition  of  Labor." 


96  In  Social  Work 

worthy  would  such  endeavors  be  coming  from 
the  Catholic  leaders,  the  priests  ? 

Since  then,  the  priest  has  a  duty  here,  since 
there  opens  up  before  him  a  wonderful  oppor- 
tunity for  exercising  great  powers  for  good  in 
aiding  to  solve  the  social  problems, — it  is  evi- 
dent that  he  must  be  well  versed  in  the  needs  of 
the  people — and  well  acquainted  with  the  best 
remedies.  He  must  know  the  conditions  un- 
der which  men  labor,  and  he  must  know  the 
capitalist's  side  of  the  case.  In  a  word,  he 
must  be  an  earnest  student  of  Christian  sociol- 
ogy. The  very  best  foundation  for  such  study 
is,  without  a  doubt,  the  social  program  laid 
down  by  Pope  Leo  XIII  in  his  two  famous  en- 
cyclicals, "On  the  Condition  of  Labor"  and 
"On  Christian  Democracy." 

In  the  pulpit  and  in  the  society  meeting- 
rooms  the  priest  must  bring  home  to  his  people 
the  principles  of  Christian  sociology.  In  pub- 
lic and  through  the  press,  and  by  every  lawful 
and  prudent  means,  he  must  demand  justice 
and  fairness  from  those  who  possess  wealth  and 


In  Social  Work  97 

power.  Socialism  is  trying  with  might  and 
main  to  insinuate  her  doctrines  into  public  edu- 
cation. The  Catholic  priest  must  use  the  same 
means,  namely  education,  to  promulgate  the 
teachings  of  Christian  sociology.  Hence, 
again  the  necessity  of  parochial  schools  as  well 
as  parochial  high-schools. 

Some  years  ago  I  was  staying  in  a  foreign 
city,  noted  for  its  preponderant  Catholic  pop- 
ulation, but  also  noted  for  the  social  unrest 
among  its  people.  Priests  there  were  aplenty. 
But  it  was  a  notorious  fact  that,  with  the  ex- 
ception of  but  a  few  of  the  more  zealous,  the 
clergy  paid  no  attention  whatsoever  to  the 
needs  of  the  times.  The  result  of  their  inac- 
tivity was  apparent  then.  To-day  that  same 
city  is  aflame  with  the  maddening  fires  of  bol- 
shevism.  When  the  flames  die  down,  and 
peace  and  order  will  again  reign  in  that  city — 
what  will  be  left  of  its  Catholicity?  Will  the 
churches  lie  in  ruins,  and  will  infidel  temples 
arise  from  their  ashes?     Time  only  will  tell. 

Do  we  not  see  the  social  unrest  in  our  own 


98  In  Social  Work 

cities  to-day?  Are  we  not  aware  that  bol- 
shevism  and  anarchy  have  sown  the  seed  of  dis- 
content broadcast  throughout  the  land?  You 
say  the  American  people  are  too  sensible  to 
adopt  the  methods  of  bolshevism.  Is  not 
socialism  the  next  of  kin  to  bolshevism?  And 
have  we  not  seen  the  hand  of  socialism,  in  the 
Supreme  Court  of  the  land,  have  we  not  seen 
it  in  the  Senate  and  in  the  House,  have  we  not 
heard  this  doctrine  inculcated  in  the  lecture- 
halls  of  our  universities,  and  have  we  not  heard 
it  from  the  pulpits  of  American  churches? 
How  many  of  our  American  priests  are  pre- 
paring for  the  struggle  or  trying  to  avert  it? 
Many  indeed,  but  great  numbers  of  them,  it  is 
to  be  feared,  either  do  not  see  the  danger  or  do 
not  apprehend  its  significance. 

No  other  agency  can  save  America,  can  pre- 
serve her  glorious  liberty,  her  illustrious  insti- 
tutions but  the  Catholic  Church.  She  is  im- 
potent, if  her  clergy  refuses  to  apply  her  teach- 
ings. Save  America,  save  her  by  all  means, 
American  Catholic  priests.     It  is  within  your 


In  Social  Work  99 

power  to  render  the  onslaughts  of  socialism 
powerless, — it  is  within  your  power  to  prepare 
the  Catholic  people,  and  perhaps  many  others 
to  withstand  successfully  the  open  and  secret 
attacks  of  this  beast  of  hell  upon  order  and 
peace. 


CHAPTER  XIII 

KINDNESS 

IF  there  is  one  virtue  which  should  adorn  the 
heart  of  a  priest,  it  is  kindness.  He  may 
be  the  possessor  of  but  mediocre  ability  as  an 
orator,  he  may  be  a  failure  as  a  diplomat,  his 
appearance  may  leave  much  for  improvement, 
— but  if  his  heart  is  filled  with  kindness,  little 
children  will  love  him,  his  own  people  will 
gladly  reverence  and  obey  him,  his  fellow-cit- 
izens, of  all  creeds,  will  honor  and  respect  him. 
Kindness  to  non-Catholics?  Why  not? 
St.  Francis  de  Sales  often  tried  out  the  experi- 
ment and  he  pronounced  a  lump  of  sugar  a  far 
greater  attractive  power  than  a  whole  cask  of 
vinegar.  We  need  not  assume  that  all  outside 
the  pale  of  the  Church  are  bitter  enemies. 
And  even  if  they  were,  kindness  on  the  part  of 
the  priest  would  disillusion  many.     It  has  fre- 

100 


Kindness  101 

quently  come  to  the  writer's  notice  that  non- 
Catholic  men,  who  were  reputed  to  be  bigots 
and  inimical  to  everything  Catholic,  numbered 
Catholic  priests  among  their  honored  friends, 
and  lost  no  opportunity  to  say  a  good  word  in 
favor  of  their  clerical  acquaintances.  And  the 
reason?  Because  those  priests  had  been  kind 
to  them  and  had  treated  them  like  human  be- 
ings. 

If  we  but  consider  that  many  non-Catholics 
have  been  reared  amid  surroundings  that  were 
anything  but  friendly  to  our  Church, — that 
school  text-books  have  colored  their  views  in 
matters  Catholic, — that  some  ministers,  in  their 
instructions  and  sermons,  deliberately  poison 
the  minds  of  their  hearers — can  we  expect  any- 
thing but  an  attitude  of  suspicion  on  the  part 
of  non-Catholics  toward  us?  We  are  not  la- 
boring in  a  Catholic  country,  nor  even  in  a 
Christian  country.  We  are  surrounded  on  all 
sides  by  unbelief.  The  fields  are,  indeed,  ripe 
for  the  harvest.  The  American  priest  has  but 
to  reach  out  to  draw  immortal  souls  to  God. 


102  Kindness 

He  can,  however,  not  expect  to  gain  the  con- 
fidence and  trust  of  non-Catholics  unless  kind- 
ness and  benevolence  determine  his  conduct  to- 
wards them.  There  was  only  one  class  of  peo- 
ple to  whom  Our  Saviour  displayed  harshness : 
it  was  to  the  Pharisees.  For  He  knew  the  hy- 
pocrisy of  their  hearts.  But  to  the  Samaritan 
woman  He  was  kind  and  benevolent. 

Kindness  on  the  part  of  the  priest  in  his  deal- 
ings with  his  own  people  is  even  more  essential, 
especially  in  the  confessional.  Who  of  us  has 
not  had  sad  experience  with  the  crabbed  and 
irascible  confessor?  I  have  known  good  peo- 
ple who  looked  forward  to  confession  some- 
what as  the  small  boy  anticipates  a  whipping. 
It  was  an  ordeal  for  them,  because  they  knew 
what  they  had  to  expect  from  their  impatient 
and  ill-mannered  confessor.  The  consequence 
was  that  these  people  were  loath  to  go  to  con- 
fession, and  put  off  the  hard  task  for  weeks 
and  months.  Again  we  might  ask,  what  does 
the  priest  of  this  type  accomplish  for  the  good 
of  immortal  souls?    If  men  and  women  are 


Kindness  108 

driven  away  from  the  sacraments  by  his  un- 
kindness,  can  he  escape  the  blame  for  it  before 
the  judgment-seat  of  God? 

Having  heard  confessions  for  a  nmnber  of 
years,  I  need  not  be  told  that  the  long  "grind" 
very  often  taxes  one's  strength  and  tries  one's 
patience.  But  the  lay  people  do  not  under- 
stand that.  They  are  invited  to  frequent 
Communion,  and  they  take  it  for  granted  that 
the  priest  will  be  pleased  to  see  them  approach 
the  confessional.  What,  then,  must  be  their 
amazement  to  find  the  priest  in  an  angry  and 
sullen  mood  ? 

There  are,  to  be  sure,  times  when  the  confes- 
sor must  be  stern,  and  must  insist  upon  the 
necessary  conditions  and  disposition  for  a 
good  confession.  But  even  then  he  need  not 
be  abusive,  he  need  not  insult  and  wound  his 
penitent.  What  motive  can  the  priest  have  in 
driving  penitents  out  of  the  confessional  with 
a  shower  of  abusive  language?  Self-control 
is  one  of  the  first  requisites  for  kindness. 

There  are  also  times  when  the  lack  of  dispo- 


104  Kindness 

sition  on  the  part  of  the  penitent  compels  the 
priest  to  refuse  absolution.  But,  surely, 
there  is  not  sufficient  excuse  for  wholesale  re- 
fusal of  absolution.  It  must  be  admitted  that 
the  man  or  woman  coming  to  confession  has 
some  spark  of  good  will.  Why  not  work  on 
that  good  will,  in  all  kindness,  and  try  to  dis- 
pose the  penitent  for  a  worthy  reception  of  the 
sacrament  ? 

But  then,  kindness  in  the  confessional  must 
not  be  construed  to  mean  sentimentality. 
There  is  absolutely  no  place  in  the  sacred  tri- 
bunal for  such  perverse  kindness.  Further- 
more, it  is  conducive  to  no  good.  The  priest 
must  be  aware  of  the  fact  that  the  knowledge 
of  whatever  he  says  or  does,  in  the  confessional, 
which  is  unnecessary  or  even  imprudent,  will  be 
conveyed  to  others,  and  will  furnish  material 
for  amusement  to  some  and  for  disgust  to 
others. 

Kindness  shown  to  penitents  who  are  very 
young  and  timid,  as  well  as  to  the  old  and  for- 
getful, will  rarely  develop  into  sentimentality. 


Kindness  105 

Indeed  a  kind  word  from  the  priest,  instead  of 
a  scolding,  will  help  the  memory  of  the  child  as 
well  as  the  old  grandmother  or  grandfather. 

True  kindness,  which  originates  from  love  of 
God,  and  from  zeal  for  the  salvation  of  souls, 
will  reap  its  own  reward.  Such  kindness  will 
not  only  attract  those  who  have  not  been  reared 
in  the  faith,  but  will  also  increase  the  influence 
of  the  priest  over  those  who  are  intrusted  to  his 
care.  He  will  wield  a  magic  power  over  his 
people,  he  will  command  their  respect,  their 
obedience,  their  love.  As  though  gifted  with 
some  superior  ability,  he  will  lead  them  on  to 
God.     The  secret  of  his  power  is  kindness. 


CHAPTER  XIV 

THE  FINANCIER 

1.  ]  Jabish  Finances.  Until  the  Creator 
1  changes  the  order  of  things  upon 
earth,  and  either  restores  paradise,  or  makes 
our  bodies  ethereal,  money  or  some  similar 
form  of  exchange  will  be  absolutely  necessary. 
Some  faint-hearted  American  priests  have, 
perhaps,  often  wished  that  the  task  of  raising 
money  for  church-maintenance  and  parish  ex- 
penses would  devolve  upon  other  shoulders,  or 
through  the  mercy  of  God  be  entirely  abol- 
ished. And  it  may  be  that  some  of  us  have 
looked,  with  envy  in  our  hearts,  across  the  wa- 
ters to  lands  where  the  government  bore  the 
greatest  burden  of  parish  financing.  How- 
ever, the  American  priest  can  thank  God  that 
the  government  cannot  dictate  to  him  and  su- 
perintend his  work. 

106 


The  Financier  107 

The  people  of  this  country  fully  realize  con- 
ditions and,  as  a  rule,  take  care  of  the  parish 
needs.  But  the  pastor  must  also  know  his 
people  and  know  their  resources.  His  de- 
mands upon  them  must  never  exceed  their 
ability  to  pay.  It  all  looks  very  fine  and,  no 
doubt,  adds  to  the  prestige  of  the  priest  who 
has  built  a  one  hundred  and  fifty  thousand  dol- 
lar church  or  a  seventy-five  thousand  dollar 
rectory.  But  it  is  an  execrable  outrage  if  he 
has  done  so  by  bleeding  a  twenty-thousand  dol- 
lar congregation.  He  might  object  that  a 
building-committee  was  appointed  and  that  it 
was  by  their  approval  that  the  building  was 
erected.  Indeed  it  was,  but  the  good  pastor 
dominated  all  sessions  of  the  building-commit- 
tee. And,  after  all,  what  does  the  average 
building-committee  know  about  the  difficulty 
of  raising  a  vast  sum  of  money  among  poor 
people? 

If  the  people  realize  that  there  is  need  of  a 
certain  amoimt  of  money,  and  if  they  can  read- 
ily see  that  the  pastor  is  sincere  in  his  endeavor 


108  The  Financier 

not  to  overburden  them,  then  success  is  as- 
sured. 

The  various  means  of  raising  money  for  par- 
ish purposes  have  their  '*pros  and  cons."  The 
average  priest  will  adopt  those  which  most  ap- 
peal to  him.  However,  scolding  and  ranting 
in  church  must  be  put  down  as  the  least  desir- 
able method.  I  have  heard  people  who  were 
unusually  generous  to  their  church,  threatened 
with  eternal  damnation  if  they  did  not  raise  a 
certain  sum,  within  a  given  time,  by  voluntary 
contributions.  Indeed,  to  see  the  violence  of 
anger  depicted  upon  the  countenance  of  the 
money-scolder  would  lead  one  to  doubt  in  his 
faith  in  the  Real  Presence.  Violent  anger  be- 
fore the  tabernacle  has  ever  been  a  source  of 
pain  and  distress  to  the  faithful.  And  as  for 
results,  the  calm  and  accurate  presentation  of 
facts  before  the  people  will  always  be  most 
productive. 

2.  Private  Moneys.  "He  that  maketh 
haste  to  be  rich  shall  not  be  innocent."  ^     The 

^  Proverbs  xxviii.  20—22. 


The  Financier  ■  109 

priest  is,  by  all  the  laws  of  equity,  entitled  to  a 
fair  compensation  for  his  labors.  And  there  is 
not  the  least  fear  that  our  American  priests 
will  ever  become  wealthy  from  their  allotted 
salaries.  However,  the  system  of  stole -fees 
opens  a  wide  field  for  abuse.  And  avarice, 
that  subtle  vice,  knows  how  to  justify  her  in- 
iquities. Who  has  not  heard  of  fifty  and  sev- 
enty-five dollar  weddings?  And  mind  well, 
these  are  not  voluntary  offerings  of  the  people, 
but  fees  stipulated  by  the  pastor.  If  the  Sav- 
iour would  appear  to-day  in  some  churches  as 
he  appeared  of  old  in  the  Temple  to  drive  out 
the  venders  and  money-changers,  He  would 
have  to  go  farther  than  the  vestibule.  He  would 
have  to  approach  the  very  altar. 

The  American  priest  who  is  not  excessive  in 
his  demands  for  stole-fees,  who  provides  for 
himself  a  library  of  good  books,  who  has  an 
open  heart  for  the  poor  and  needy,  who  gath- 
ers riches  for  himself  in  heaven  by  supporting 
the  Catholic  missions,  will  have  little  more  than 
life-insurance  to  bequeath  to  charities. 


110  The  Financier 

Money  is  needed  to  live  according  to  his  po- 
sition and  dignity.  But  the  priest  must  never 
allow  money  and  riches  to  be  the  goal  of  his 
ambitions.  Even  though  he  may  have  to 
forego  legitimate  pleasures,  even  though  his 
wealth  may  be  counted  in  less  than  four  fig- 
ures, he  is  rich,  infinitely  rich  in  the  vastness  of 
his  powers.  Where  is  the  angel  to  whom  God 
has  given  such  powers?  Where  is  the  angel 
or  arch-angel  who  can  compel  the  God  of  maj- 
esty and  omnipotence,  the  Creator  and  Lord 
of  all,  to  come  upon  the  altar  and  offer  Him- 
self in  sacrifice  ?  If  the  priest  but  knows  him- 
self and  realizes  the  sublimity  of  his  calling,  the 
greatness  of  his  powers,  wealth  and  poverty 
are  to  him  but  words.  He  rises  above  the  sor- 
did things  of  the  world,  to  the  glory,  the  gran- 
deur, the  infiniteness  on  high,  to  Him  whose 
vicar  he  is. 

"Feed  the  flock  of  God  which  is  among  you, 
taking  care  of  it,  not  by  constraint  but  will- 
ingly, according  to  God:  not  for  filthy  lucre's 


The  Financier  111 

sake  but  voluntarily.  And  when  the  Prince 
of  pastors  shall  appear,  you  shall  receive  a 
never-fading  crown  of  glory."  ^ 

^  Peter  v.  2,  4. 


CHAPTER  XV 

PATEON   OF  THE   CATHOLIC   PBESS 

BIGOTRY  has  recognized  the  power  of  the 
press  to  propagate  its  foul  slanders  and 
calumnies;  socialism  has  by  crafty  manipula- 
tion obtained  the  indorsement  of  Trades 
Unions  for  its  ruinous  sheets;  masonry  sways 
the  scepter  over  the  daily  newspaper,  and  the 
American  priest  must  recognize  the  tremen- 
dous force  for  good,  for  instruction,  for  de- 
fense and  for  combat  in  the  Catholic  press. 

Various  causes  have  been  advanced  as  the 
elements  most  vital  in  winning  the  great  world 
war.  There  are  those  who  maintain  that  the 
British  navy  won  the  war;  others  insist  upon 
the  honor  belonging  to  the  brave  French  poilu ; 
and  at  home  it  is  confidently  asserted  that 
American  wheat  and  American  foodstuffs 
brought  peace  to  the  world.  But  who  can 
deny  that  a  most  prominent  role  was  played  by 

112 


Patron  of  the  Catholic  Press        118 

the  press?  The  efficient  procedure  of  the  se- 
lective draft,  the  raising  of  vast  sums  of  money 
— these  and  other  war  activities  would  have 
been  sorely  crippled  but  for  the  hearty  support 
of  the  American  press.  And  the  same  holds 
in  the  allied  countries.  There  can  be  no  hesi- 
tation in  pronouncing  the  press  a  tremendous 
power. 

If  then,  the  American  priest  is  aware  that 
every  week  millions  of  copies  of  such  venomous 
sheets  as  the  Menace,  the  Yellow- jacket,  and 
others  of  their  ilk  are  sent  broadcast  through- 
out the  land;  if  he  has  discovered  that  the 
rabid  and  radical,  godless  and  immoral  out- 
pourings of  the  socialist  print-shop  are  to  be 
found  in  the  homes  of  his  working-men, — ^must 
not  he,  if  the  spirit  of  Christ  reigns  in  his 
breast,  look  anxiously  about  for  a  remedy,  for 
an  antidote  for  the  poisons  that  are  syste- 
matically being  disseminated  among  those 
confided  to  his  care?  Where  is  the  remedy, 
the  antidote?  Undoubtedly  it  must  be  the 
Catholic  press. 


114        Patron  of  the  Catholic  Press 

But  he  may  say,  the  Catholic  press  is 
ansemic ;  it  does  not  measure  up  to  the  standard 
required  in  an  efficient  weapon  to  combat  the 
forces  that  are  being  hurled  against  us. 
Granted  that  some  Catholic  publications  are 
not  quite  what  they  ought  to  be.  What  is  the 
reason  for  this?  It  is  the  lack  of  support  on 
the  part  of  the  Catholic  clergy  and  laity.  We 
are  awaking  to  the  fact  that  we  have  a  duty 
here,  but  the  awaking  in  some  quarters  is 
mighty  sluggish.  What  about  the  great  num- 
ber of  Catholic  priests  in  charge  of  small 
parishes?  Time  weighs  heavily  upon  their 
hands.  They  must  needs  cast  about  for 
hobbies  of  one  kind  or  another  to  pass  the 
time.  Why  not  employ  the  education  and  the 
talents  that  are  theirs  for  the  elevation  of  the 
Catholic  press?  No  need  to  look  for  financial 
returns.  The  spiritual  good  done  will  amply 
repay  the  zealous  writer. 

We  cannot  deny  that  to-day  the  Catholic 
press  boasts  of  a  number  of  virile  and  high- 
standard   weeklies    and    periodicals.     But    if 


Patron  of  the  Catholic  Press       115 

they  are  to  maintain  their  high  standard,  and 
if  others  are  to  emulate  their  example,  the 
priests  must  rally  to  their  support,  must  use 
every  available  means  to  bring  these  papers 
into  Catholic  homes. 

The  most  feared  opponent  of  the  Menace 
and  other  filth-dispensers  of  its  type,  is  the 
excellent  Catholic  weekly  Our  Sunday 
Visitor,  of  Huntington,  Indiana.  It  can  be 
obtained  in  bundle  lots  most  reasonably,  and 
can  be  given  out  or  sold  in  the  church  vestibule 
every  Sunday.  Some  pastors  consider  this 
paper  so  good  and  so  necessary  that  they  have 
a  copy  for  every  family  in  the  parish,  and  pay 
for  the  lot  from  the  parish  funds,  just  as  they 
would  for  any  other  parish  necessity.  The 
American  priest  who  does  not  know  Our 
Sunday  Visitor  has  certainly  missed  some- 
thing excellent.  He  would  do  well  to  procure 
a  copy,  read  it,  and  marvel  how  he  ever  got 
along  without  it. 

The  newspaper  mentioned  has  a  mission  in 
America,  an  admirable  mission,  viz.,  to  bring 


116        Patron  of  the  Catholic  Press 

American  non- Catholics  face  to  face  with  the 
sublime,  the  reasonable,  the  divine,  the  com- 
pelling doctrines  of  the  Catholic  Church. 
And  in  carrying  out  this  mission,  this  paper 
naturally  instructs  the  Catholic  reader,  and 
equips  him  with  most  powerful  weapons  of 
defense. 

But  lest  it  might  seem  that  I  discriminate 
against  other  Catholic  weeklies,  some  of  which 
are  very  ably  edited,  be  it  known,  that  it  is  an 
established  fact  that  parishes,  where  O.S.V. 
has  been  introduced  develop  a  healthy  appetite 
for  Catholic  literature.  The  result  is  most 
favorable  to  publishers  who  produce  books, 
papers,  and  magazines  that  are  worth  while. 

Time  and  again  attempts  have  been  made  to 
establish  a  live  Catholic  daily  newspaper,  and 
it  seems  that  such  efforts  have  either  met  with 
discouragement,  or  have  encountered,  what 
appeared  to  be,  insurmountable  obstacles. 
And  yet,  there  is  apparently  no  sufficient 
reason  why  a  Catholic  daily  could  not  be  set 
in  motion,  and  be  successful,  not  merely  in  one 


Patron  of  the  Catholic  Press        117 

city,  but  in  every  city  that  can  show  a  Catholic 
population  of  forty  thousand.  We  under- 
stood that  renewed  efforts  are  being  made  at 
the  present  time  to  establish  several  Catholic 
dailies.  Let  us  hope  that  these  efforts  will  be 
successful  and  that  when  once  established  the 
papers  will  receive  unstinted  support. 

It  might  be  urged  that  the  launching  of  such 
an  enterprise  as  the  establishing  of  a  number 
of  Catholic  dailies  in  America  would  be  throw- 
ing down  the  gauntlet  to  our  secular  press,  and 
that  we  might  look  for  a  violent  outburst  of 
torrential  abuse  upon  everything  Cathohc. 
However,  we  have  grown  quite  used  to  abuse, 
and  whether  we  are  attacked  openly  and  above 
board,  or  by  ill-concealed  sneers  and  subtle  in- 
sinuation, makes  but  little  difference.  Men 
are  being  paid  to  keep  honest  opinions  out  of 
the  secular  press;  everything  favorable  to  the 
Church  is  carefully  eschewed,  whilst  sensa- 
tional dispatches  concerning  our  faith  are  given 
prominent  headlines,  regardless  of  their 
truthfulness  or  falsity.     Whilst  every  man. 


118        Patron  of  the  Catholic  Press 

woman,  and  child  was  proclaimed  a  hero 
or  heroine  for  the  least  amount  of  sacrifice  in 
the  late  war,  the  great  work  of  the  Knights  of 
Columbus  was  scarcely  recognized.  Nor  did 
we  ever  read  a  word  of  the  bravery  of  the 
nursing  Orders  of  France,  although  they 
served  imselfishly  and  with  the  utmost 
efficiency.  Must  the  Catholic  Church  forever 
be  wronged  in  this  country  by  the  daily  press? 
Are  we  going  to  sit  by  idly  and  never  raise  a 
finger  in  protest?  The  time  is  ripe  for  the 
Catholic  daily  newspaper.  It  has  been  con- 
sidered indispensable  in  other  countries ;  neces- 
sity and  duty  demand  its  inaugvu-ation  here. 


CHAPTER  XVI 

FEIEND   OF   THE   MISSIONS 

BEHOLD  I  say  to  you,  lift  up  your  eyes  and 
see  the  countries.  For  they  are  white 
already  to  harvest."  ^  France,  the  most  gen- 
erous friend  of  the  Catholic  missions,  has  for 
the  past  several  years  been  unable  to  send  her 
customary  offerings  to  the  distant  pagan  lands. 
That  country  is  at  present  in  need,  in  dire  need 
of  financial  assistance  to  restore  her  ruined 
cities  and  villages ;  Germany,  in  the  throes  of  a 
civil  war,  and  financially  bankrupt;  Italy  all 
but  emaciated, — the  Catholic  missions  look  to 
prosperous  America  for  assistance.  And  un- 
less that  assistance  be  forthcoming,  and  that 
with  all  possible  speed.  Catholic  missionaries 
must  be  prepared  to  see  the  fruits  of  their 
labors  plucked  by  false  teachers. 

^  John  iv.  35. 

119 


120  Friend  of  the  Missions 

The  pagan  world  numbers  more  than  one 
billion  souls,  or  about  two-thirds  of  the  world's 
population.  This  is,  indeed,  a  rich  field  for 
harvest.  But  missionary  work  cannot  be  car- 
ried on  without  money.  The  call  of  Christ  to 
"teach  all  nations"  goes  out  to  every  Catholic. 
Fifteen  thousand  priests,  five  thousand 
brothers  and  forty-five  thousand  sisters  have 
responded  to  this  call.  Many  of  these  noble 
men  and  women  were  reared  in  homes  of  cul- 
ture, and  not  a  few  in  homes  of  affluence.  But 
when  God  called  to  them  "Follow  Me,"  they 
responded  joyfully.  The  ties  of  earthly 
friendship  and  love  were  severed,  and  wealth, 
pleasures,  and  ambitions  were  cast  aside,  so 
that  they  could  take  up  the  cross  of  Christ. 
In  a  foreign  land,  thousands  of  miles  away 
from  home,  they  are  happy  to  be  the  friend 
and  associate  of  men  and  women  of  the  lowest 
classes  of  humanity.  Angels  of  mercy,  these 
devoted  missionaries  labor  among  people  of  a 
very  low  mentality,  suffer  untold  privations — 
and  what  do  they  accomplish? 


Friend  of  the  Missions  121 

If  we  consider  the  work  of  the  Holy  Child- 
hood Association  alone,  we  are  given  an  idea 
of  the  great  amount  of  good  that  is  being  per- 
formed. The  Holy  Childhood  maintains 
1,500  orphanages,  12,000  schools  and  5,000 
workshops.  About  600,000  little  children  are 
saved  and  educated  annually.  And  to  date 
this  Association  has  sent  twenty  milhon  little 
infants  directly  to  heaven,  by  rescuing  and 
baptizing  them.  This  is  but  a  part  of  the 
gigantic  work  of  the  missions. 

A  priest  in  Hyderabad,  India,  is  responsible 
for  the  statement,  "Give  me  twenty-four  dol- 
lars to  support  one  catechist  for  twelve  months, 
and  at  the  end  of  that  time  I  will  give  you  five 
hundred  converts."  ^  One  would  imagine  that 
the  bishops  and  priests  of  the  world  would 
hasten  to  supply  the  means  of  providing  for 
great  numbers  of  catechists.  For  the  cate- 
chetical instruction,  on  the  part  of  trained 
native  catechists,  is  absolutely  necessary  for 

^  J.   F.   McGlinchey,   D.D.,   "Catechism   on   Catholic 
Foreign  Missions,"  p.  25. 


122  Friend  of  the  Missions 

mission  success.  However,  despite  the  great 
possibilities,  the  facts  tell  us  that,  not  only  has 
there  been  no  gratifying  addition  to  the  num- 
ber of  catechists,  but  many  have  actually  been 
discharged  for  want  of  funds. 

America  has  done  comparatively  little  for 
Catholic  missions.  We  have  sent  few  mission- 
aries to  foreign  lands.  But  that  would  be 
excusable,  as  our  home  missions  need  priests 
and  workers.  But  that,  in  the  matter  of  con- 
tributions, the  Catholics  of  this  country  lag  far 
behind  their  non- Catholic  brethren  is  not  ex- 
cusable. I  expect  to  hear  some  one  say  that 
the  Catholic  congregations  of  America  have 
more  than  enough  to  do  to  maintain  their  own 
churches  and  schools.  But  the  American 
priest  may  rest  assured  that  God  will  not  let 
himself  be  outdone  in  generosity.  Whatever 
goes  out  of  our  parishes  for  so  noble  a  cause 
will,  most  assuredly,  be  returned  to  us  a 
hundred-fold. 

The  Cathohc  people  of  America  are  most 
generous  in  their  charities  if  their  attention  is 


Friend  of  the  Missions  128 

drawn  to  a  good  cause.  Note  the  response  of 
American  Catholics  in  the  various  war  cam- 
paigns during  the  World  War.  Priests 
throughout  this  country  were  frankly  aston- 
ished at  the  liberality  of  their  people.  But 
what  was  the  reason  for  this  fine  response?  It 
may  have  been  patriotism, — if  so,  it  was 
patriotism  aroused  by  publicity.  Posters 
were  scattered  everywhere,  newspapers  adver- 
tised freely,  public  speakers  addressed  the 
masses  in  every  city,  village,  and  hamlet  in  the 
country.  The  whole  nation  was  enthusiastic 
and  unheard-of  sums  were  collected. 

Could  not  this  same  publicity  produce  a  like 
effect  in  behalf  of  the  missions?  The  cause  is 
far  nobler  than  any  presented  to  us  during  the 
war.  It  is  not  merely  a  question  of  saving 
human  lives,  but  of  saving  immortal  souls,  souls 
so  precious  that  God  Himself  became  man  to 
purchase  them  with  His  Blood.  Oh,  if  the 
priests  of  America  would  but  recognize  their 
opportunity  to  perform  a  glorious  work  of 
apostolic  zeal;  if  they  would  but   seize   the 


124  Friend  of  the  Missions 

means  at  their  disposal  and  canvass  America 
for  this  great  cause, — who  could  estimate  the 
benefit  to  Catholic  missions  and,  also,  who 
could  estimate  the  blessings  of  God  that  would 
descend  upon  the  Catholic  Church  in  America? 
You  say  charity  begins  at  home.  Let  me 
quote  to  you  the  beautiful  answer  to  this  in 
Father  Husslein's  great  book,  "The  Catholic's 
Work  in  the  World":  "True  charity  begins 
at  home  and  in  its  zeal  extends  to  the  utmost 
limits  of  the  earth.  Nor  can  it  be  bounded 
even  by  the  round  of  this  petty  planet,  this 
mote  of  dust  whirling  through  the  vastness  of 
space.  It  will  descend  in  the  greatness  of  its 
love  to  free  the  souls  imprisoned  in  purgatorial 
flames,  and  thence  mount  upward  and  rejoice 
with  the  angels  and  saints  in  glory.  Ranging 
through  all  creatures  it  will  return  only  to  con- 
centrate its  energy  the  more  intensely  upon 
that  one  little  spot  which  it  lovingly  calls  its 
country,  its  city,  its  parish,  its  home." 


CHAPTER  XVII 

GUIDE   OF   THE   CONVERT 

MEN  and  women,  even  boys  and  girls,  for 
some  reason  or  another,  find  their  way 
to  the  parish  rectory  and  apply  to  the  pastor 
for  instruction  in  the  Catholic  faith.  The 
priest,  always  ready  to  instruct  converts,  must 
naturally  give  such  applicants  a  friendly  wel- 
come. But  on  the  other  hand,  great  care  must 
be  exercised  until  the  priest  is  convinced  of  the 
good  intentions  of  his  prospective  convert. 
Who  has  not  heard  of  the  professional  convert, 
who  goes  about  from  parish  to  parish,  playing 
on  the  good  will  of  generous  priests,  with  no 
thought  but  that  of  amercing  them  for  their 
kindness? 

Aware  of  the  host  of  impostors,  the  priest 
will,  at  the  very  outset,  inquire  carefully  into 
the  motives  of  his  candidate,  ascertain  his  occu- 
pation and  place  of  employment  as  well  as  his 

126 


126  Guide  of  the  Convert 

place  of  residence.  In  possession  of  these 
facts,  the  priest  will  at  once  be  able  to  de- 
termine whether  or  not  he  will  begin  instruc- 
tions. 

Nor  must  he  be  too  severe  in  weighing  the 
motives.  A  great  number  wish  to  embrace  the 
Catholic  religion  because  they  intend  to  marry 
a  Catholic.  This  motive  is,  indeed,  insuffi- 
cient in  itself.  However,  in  such  cases  in- 
struction of  the  non-Catholic  party  is  of  the 
utmost  importance.  In  fact,  in  some  dioceses 
it  is  mandatory  upon  the  priest  to  instruct  non- 
Catholics  desiring  to  enter  into  the  marriage 
contract  with  Catholics. 

If,  after  thorough  instruction,  the  applicant 
is  not  convinced  of  the  truth  of  the  Catholic 
religion  he  should  not,  under  any  conditions,  be 
admitted  to  the  Church.  He  must  express  the 
desire  for  the  Catholic  faith.  Receiving  pros- 
pective brides  or  bridegrooms  into  the  Church 
with  the  intention  of  instructing  them  after 
marriage  is  the  acme  of  folly  and  imprudence. 
A  case  that  has  come  imder  the  writer's  ob- 


Guide  of  the  Convert  127 

servation  will  illustrate  this  contention.  A 
man  of  no  particular  religious  convictions  ap- 
plied to  a  priest  to  be  received  into  the  Church. 
His  motive  was  marriage.  The  priest,  believ- 
ing that  he  had  before  him  a  character  that 
could  easily  be  molded,  gave  a  few  brief  in- 
structions on  Baptism  and  Matrimony,  re- 
ceived the  young  man  into  the  Church  and 
performed  the  marriage  ceremony  in  the  house 
of  God.  Once  or  twice  the  man  has  entered 
a  Catholic  church  since  his  "conversion."  He 
professes  not  to  have  known  of  the  ridiculous 
and  superstitious  practices  of  the  Catholic 
Church.  He  became  a  member  of  one  of  our 
bitterest  secret  orders,  and  forbids  his  wife  to 
go  to  church  or  to  have  the  children  baptized. 
Five  children  have  been  born  to  this  couple, 
and  five  souls  will  be  barred  from  the  blessings 
and  graces  of  the  true  Church  of  God,  not  to 
speak  of  the  judgment  of  father  and  mother  in 
the  next  world.  But  what  about  the  priest 
who,  in  a  measure,  is  responsible  for  this  sad 
state  of  affairs? 


128  Ghiide  of  the  Convert 

Unless  the  convert  be  well-versed  in  the 
Sacred  Scriptures  and  religious  doctrines,  the 
priest  should  not  be  content  with  merely  elect- 
ing the  points  of  difference  between  denomi- 
nations. He  should  take  the  whole  catechism 
for  instruction.  Needless  to  say,  it  will  be 
imprudent  to  condemn  heretics.  For,  al- 
though the  convert  wishes  to  become  Catholic, 
he  may  be  very  sensitive  concerning  the  belief 
of  his  fathers.  In  a  simple,  convincing  man- 
ner, the  truths  of  religion  should  be  placed 
before  him.  Furthermore,  the  convert  is 
anxious  to  be  admitted  into  the  Church,  there- 
fore long-drawn-out  dissertations  on  this  or 
that  theological  question  are  of  no  practical 
value.  The  period  of  instruction  should  not 
exceed  six  months,  and  should  not,  if  possible, 
take  up  more  than  three  months.  And  since 
faith  is  a  gift  of  God,  which  has  been  denied 
to  so  many,  otherwise  noble,  souls,  the  convert 
must  be  told  in  the  very  beginning  to  pray  for 
this  great  gift.  A  devout  "Hail  Mary"  daily 
would  surely  accomplish  the  desired  result. 


Guide  of  the  Convert  129 

Then,  too,  the  priest  must  not  neglect  to  lay 
special  stress  upon  the  doctrines  and  practices 
essentially  Catholic,  e.  g.,  the  devotion  to  the 
Blessed  Virgin.  There  is  no  need  of  beautiful 
stories,  but  her  prerogatives  should  be  given. 
The  convert  must  be  convinced  of  Mary's  posi- 
tion in  the  plans  of  God  for  redemption. 
"Ecce  enim  ex  hoc  beatam  me  dicent  omnes 
generationes/' 

The  devotion  to  the  Blessed  Sacrament  of 
the  Altar,  visits  to  the  Prisoner  of  the  taber- 
nacle, frequent  holy  Communion:  these  in- 
structions must  be  thorough.  Nor  must  the 
convert  be  admitted  to  the  Church  unless 
schooled  in  reverence  and  respect  for  the  Holy 
Father  and  the  Hierarchy. 

Catholic  devotions,  morning  and  evening 
prayers,  the  angelus,  the  rosary:  these  and 
similar  Catholic  devotions  and  sacramentals 
help  to  keep  the  convert  strong  in  his  faith 
and  devoted  to  its  teachings. 

After  receiving  the  convert  into  the  Church 
it  will  be  the  priest's  obligation  to  introduce 


130  Guide  of  the  Convert 

him  to  good  Catholic  society,  and,  if  necessary, 
to  secure  honest  work  for  him. 

In  dealing  with  converts  the  American 
priest  can  sow  the  seed  of  faith  that  will  con- 
tinue to  be  productive  of  rich  and  glorious 
fruits  long  after  he  himself  has  gone  to  his 
reward.  But  his  negligence  and  lack  of  zeal 
in  instructing  converts  may  also  be  productive 
of  lasting  harm  and  disaster  to  immortal  souls. 


CHAPTER  XVIII 

THE   FATHER  OF   THE   POOR 

THE  Catholic  Church  has  ever  been  the 
haven  to  which  God's  poor  have  fled  for 
succor  and  protection.  We  call  them  God's 
poor,  for  has  He  not  blessed  them  as  His  own? 
"Blessed  are  the  poor  in  spirit  for  theirs  is  the 
kingdom  of  heaven."  ^  And  is  it  not  through 
the  wise  dispensation  of  the  Father  of  us  all 
that  riches  and  poverty  have  been  ordained 
alike?  It  is  His  will  that  the  rich  share  their 
wealth  with  the  poor,  so  that  Christian  charity 
may  not  only  be  the  healing  balm  on  the  sores 
of  poverty,  but  may  also  be  the  saving  virtue 
that  rescues  the  rich  from  the  devouring  maw 
of  hell. 

Since,  then,  we  have  the  poor  always  with 
us,  and  since  it  is  the  will  of  God  that  those  in 

^  Matthew  v.  3. 

131 


132  The  Father  of  the  Poor 

better  circumstances  come  to  their  aid, — the 
duty  of  the  priest  to  direct  the  offerings  of 
charity,  through  the  proper  channels,  to  those 
in  want,  needs  no  further  demonstration. 

America  is  proclaimed  "the  land  of  milk  and 
honey,"  where  wealth  and  prosperity  abound. 
True  it  is  that  our  country  is  rich  in  its  re- 
sources, and  offers  unbounded  opportunities  to 
the  ambitious  and  the  industrious.  But  the 
Catholic  priest,  who  by  the  duties  of  his  holy 
office  is  called  to  the  rich  and  to  the  poor  aUke, 
has  seen  homes  of  squalid  poverty  in  rich 
America.  He  has  found  widows  in  tears,  their 
famished  offspring  clinging  to  their  garments, 
clamoring  for  bread.  He  has  entered  homes 
when  winter's  cold  blast  was  lashing  furiously, 
only  to  find  mothers  with  their  children  huddled 
about  a  stove  that  had  no  fuel  to  burn  or  give 
warmth.  He  has  been  a  protesting  witness 
when,  sickness  and  accident  having  rendered 
the  bread-winner  helpless,  the  landlord  ap- 
peared with  warnings  of  ejection. 

Yes,  even  rich  America  has  its  poor,  and  in 


The  Father  of  the  Poor  188 

great  numbers.  A  recent  cartoon  in  the  daily 
papers  by  Satterfield  depicted  a  man  and 
woman  gaunt  and  haggard  from  privation. 
The  woman  was  named  Hunger,  her  body  was 
nothing  more  than  a  skeleton  poorly  clad. 
The  man,  an  old  man,  fettered  at  the  wrists, 
with  a  ball  chained  to  his  foot,  was  called  In- 
justice. Above  the  cartoon  was  the  legend, 
"The  Parents  of  Bolshevism."  Indeed, 
socialism,  anarchy  or  bolshevism,  have  a  most 
fruitful  field  in  the  poor,  to  sow  their  pernicious 
seeds  of  infidelity.  And  unless  the  poor  find 
a  better  friend,  they  will  rally  in  great  numbers 
to  the  red  standard. 

Can  the  American  priest  perform  a  work 
more  pleasing  to  God  than  caring  for  and 
fathering  the  poor?  "Son,  defraud  not  the 
poor  of  alms,  and  turn  not  away  thy  eyes  from 
the  poor."  ^  The  Holy  Scriptures  are  replete 
with  admonitions  to  aid  and  comfort  the  poor. 
We  need  but  read  the  book  of  Ecclesiasticus 
or  the  book  of  Tobias.     And  was  not  the  life 

^  Ecclesiasticus  iv.  1 . 


134  The  Father  of  the  Poor 

of  Our  Saviour  consecrated  to  the  poor?  Be- 
hold the  men  He  chose  to  be  His  disciples; 
behold  Him  exercising  the  powers  of  omnipo- 
tence to  feed  the  poor.  And  His  spoken  word, 
has  it  not  ever  been  in  praise  of  those  who  aided 
the  needy?  "Give  alms,  and  behold  all  things 
are  clean  unto  you."  ^ 

But  although  the  priest  should  himself  be  a 
"cheerful  giver,"  and  should  urge  this  duty 
upon  others,  it  is  also  incumbent  upon  him  to 
secure  the  proper  distribution  of  charities. 
"The  St.  Vincent  de  Paul  Society  in  every 
parish"  should  be  the  American  priest's  slogan 
in  behalf  of  our  poor. 

But  we  also  have  our  diocesan  charities, 
orphan  asylums,  infant  homes,  and  homes  for 
aged  poor.  The  priest  can  do  no  less  in  their 
behalf  than  to  urge  his  people  with  all  the  elo- 
quence at  his  command  to  give  freely  and  un- 
stintingly  to  these  institutions.  But  he  can  do 
more,  he  can  propose  to  his  wealthy  parish- 
ioners "to  lay  up  in  store  for  themselves  a  good 

^  Luke  xi.  41. 


The  Father  of  the  Poor  185 

foundation  against  the  time  to  come,  that  they 
may  lay  hold  on  the  true  life."  ^ 

Let  the  priests  of  America  establish,  in  all 
cities,  branches  of  the  St.  Vincent  de  Paul 
Society  and  personally  guide  the  society's  work 
in  their  parishes;  let  them  bring  home  to  the 
poor  that  God  loves  them,  that  His  Church  will 
help  them  to  bear  their  misfortune  patiently, 
in  the  hope  of  a  better  hfe  to  come;  let  them 
impress  upon  America  and  upon  the  world 
that  they  are  the  best  friends  of  the  poor,  and 
half  the  battle  against  socialism  and  anarchy 
is  won. 

^  Timothy  vi.  19. 


CHAPTER  XIX 

RESTORER  OF   THE   CHRISTIAN   FAMILY 

EVEN  as  Humanism,  beginning  in  about 
the  thirteenth  century,  took  a  firm  grip 
upon  Italy  and  subsequently  spread  through- 
out the  then-known  world,  so  in  our  own  day  a 
new  Humanism  has  occupied  the  minds,  the 
hearts,  and  the  homes  of  people  everywhere. 
This  new  Humanism  may  be  called  world- 
liness.  And  just  as  the  Humanism  that 
reached  its  height  in  the  fifteenth  and  sixteenth 
centuries  exercised  a  most  baneful  influence  on 
the  Christian  family,  so,  too,  the  new 
Humanism  is  driving  God  and  religion  out  of 
the  Christian  homes. 

When  in  1453  the  Turkish  hordes  seized 
Constantinople  and  put  an  end  to  the  Greek 
empire,  some  of  the  better  educated  Greeks 
found  their  way  into  Italy,  bringing  with  them 
the  pagan  literature  and  works  of  pagan  art. 

136 


Restorer  of  the  Christian  Family     187 

The  enthusiasm  for  the  ancient  classics  had 
already  seized  root  in  Italy,  as  is  evident  from 
the  writings  of  Dante,  and  even  more  so  in  the 
efforts  of  Petrarch.  But  with  the  advent  of 
Grecian  fugitives,  and  the  wholesale  importa- 
tion of  pagan  books  and  works  of  art,  the  en- 
thusiasm for  everything  pagan  knew  no 
bounds.  This  Humanism  gradually  spread 
throughout  the  world,  and  penetrated  every- 
where where  there  were  schools  and  universi- 
ties. 

The  effect  upon  the  Christian  family  was 
soon  apparent.  The  study  of  the  Scriptures 
and  of  things  Christian  was  soon  forgotten  by 
the  educated,  instead  the  study  of  the  pagan 
classics  was  substituted.  Religious  pictures 
were  banished  from  the  homes  of  the  cultured, 
and  the  undraped  figures  of  the  gods  and 
goddesses  of  ancient  Greece  usurped  their 
place.  This  worship  of  everything  pagan 
could  not  have  any  but  an  unwholesome  influ- 
ence upon  the  Christian  family. 

And  what  about  the  new  Humanism,  world- 


138     Restorer  of  the  Christian  Family 

liness?  We  see  it  everywhere.  The  moving- 
picture  craze  is  but  one  phase  of  it.  Observe 
the  increased  demand  for  amusement  and  for 
entertainment,  the  frivolousness  and  lascivity 
in  the  styles  of  women's  clothing.  Note  the 
lack  of  appetite  for  good  literature,  the  absence 
of  religious  pictures  in  many  homes.  You 
can  go  from  house  to  house  in  any  of  our  cities 
and  you  will  not  find  a  religious  picture  in  the 
homes  of  non-Catholics.  And  what  is  more  to 
be  lamented,  is  the  fact  that  many  of  our  so- 
called  better  class  Catholics  scrupulously  avoid 
hanging  a  crucifix  or  a  religious  picture  in  any 
part  of  the  house  where  they  may  be  seen. 
This  worldliness  has  destroyed  the  Catholic 
family  in  many  quarters. 

Another  reason  for  the  lowering  of  the 
standard  of  Christianity  in  the  home  has  been 
the  encroachment  made  on  it  by  Industry. 
To-day  everything  we  use  is  made  or  prepared 
in  factories,  and  very  often  the  hand  of  a  girl 
or  woman  guides  the  intricate  machinery. 
This  wholesale  requisitioning  of  girls,  at  an  age 


Restorer  of  the  Christian  Family     139 

when  they  should  be  training  for  the  great 
duties  of  motherhood,  has  contributed  not  a 
little  toward  robbing  the  home  of  its  Christian 
character.  When  the  long  day  in  the  factory 
is  done,  these  girls  rush  out  to  seek  relaxation 
and  amusement.  They  fill  the  dance-halls  and 
theaters,  the  "nickelets"  and  concert-halls. 
But  at  what  time  in  the  day  do  they  hear  or  see 
anything  of  religion?  Even  the  Sundays  are 
given  over  in  part  to  the  pursuit  of  worldliness. 

The  present  day  factory -girls  are  the  future 
mothers  and  house-wives.  "It  can  readily  be 
seen  what  influence  the  new  Humanism  will 
exert  upon  the  future  Christian  family.  Love 
alone  will  not  sustain  the  man  and  woman 
joined  in  wedlock.  The  happiness  of  young 
love  withers  almost  as  soon  as  the  bridal  bou- 
quet. Then  come  the  difficulties,  disappoint- 
ments, and  sorrows.  But  then  there  is  need 
of  a  greater  sustaining  power  than  human  love. 
It  is,  and  must  be,  religion. 

The  family  does  not  consist  of  man  and  wife 
alone,  but  also  of  children.     Never  was  truer 


140    Restorer  of  the  Christian  Family 

word  spoken  than,  "The  hand  that  rocks  the 
cradle  rules  the  world."  The  future  citizenry 
of  our  country  is  dependent  upon  the  mothers 
of  to-day.  If  these  mothers  are  filled  with  the 
spirit  of  worldliness  a  worldly,  pleasure-loving, 
infidel  race  will  populate  America. 

But  what  can  the  priest  do  to  counteract  the 
new  Humanism?  What  can  he  do  to  restore 
the  Christian  family?  He  cannot  abolish  the 
theaters  and  dance-halls,  he  cannot  put  himself 
in  the  way  of  the  progress  of  industry.  True, 
he  cannot  do  away  with  the  host  of  innovations, 
fads,  and  fancies  that  go  to  make  up  modern 
social  life,  but  he  can  do  much  to  neutralize 
their  pernicious  effects  on  the  Christian  family. 

The  Holy  Ghost,  through  Pope  Pius  X,  has 
given  the  priest  a  most  efficacious  antidote,  for 
the  poisons  of  our  times  in  the  practice  of  fre- 
quent Holy  Communion.  Every  girl  in  the 
parish  should  be  a  member  of  the  sodality,  and 
should  be  urged  to  approach  the  Banquet  of 
Love  not  only  monthly,  but,  if  possible,  weekly 
and   even   daily.     Mothers'    societies    in    the 


Restorer  of  the  Christian  Family     141 

parish  offer  the  priest  the  opportunity  to  in- 
struct mothers  in  their  duties  toward  husband 
and  children.  The  opportunity  is  also  offered 
here  to  bring  home  to  mothers  the  necessity  of 
Catholic  literature  in  the  home.  Instructions 
on  the  significance  and  purpose  of  religious 
pictures  and  emblems  will  help  to  restore  the 
Christian  character  to  the  home. 

The  occasion  will  also  present  itself  when 
the  priest  can  educate  and  instruct  fathers  and 
mothers  in  the  noble  duties  of  parenthood. 
Let  us  lead  our  Catholic  fathers  and  mothers 
back  to  the  hearths  of  our  forefathers.  Those 
were  humble  homes,  perhaps,  but  homes  where 
the  spirit  of  God  dwelt.  Prayers  before  and 
after  meals,  the  Angelus,  the  rosary  in  com- 
mon after  the  evening  meal,  readings  from  the 
Lives  of  the  Saints — these  were  the  little  things 
that  made  for  ideal  Christian  families. 

Above  all,  the  pastor  should  provide  for  the 
spiritual  strengthening  of  fathers  and  mothers. 
He  should  never  tire  of  urging  them  to  fre- 
quent  holy    Communion.     He   should    from 


142     Restorer  of  the  Christian  Family 

time  to  time  hold  triduums  for  parents;  and 
finally,  he  should  provide  for  them  healthy, 
living  societies. 

History  has  seen  the  glory  and  greatness  of 
Greece  and  Rome  perish  through  immorality; 
and  history  will  see  the  downfall  of  America, 
unless  the  sanctity  and  stability  of  the  family 
are  maintained.  For  on  the  knee  of  the 
mother  the  weal  or  woe  of  the  nation  is  pre- 
pared. But  the  American  family  without  re- 
ligion and  filled  with  worldliness  can  never 
save  the  nation.  If  America  is  to  remain  a 
great  and  powerful  nation  the  Christian  family 
must  be  restored.  We  cannot  hope  for  this 
restoration  from  other  quarters,  so,  again,  the 
tremendous  task  of  perpetuating  America  falls 
upon  the  Catholic  Church.  And  the  American 
priest  will  not  only  perform  his  duty  as  a 
priest  and  shepherd  of  his  flock,  but  he  will  also 
be  acting  according  to  the  highest  conception 
of  patriotism,  if  he  is  untiring  in  his  efforts  to 
restore  and  preserve  the  Christian  character  of 
the  family. 


CHAPTER  XX 

GUARDIAN   OF   THE   SANCTUARY 

THE  active,  the  zealous  American  priest 
discovers  a  great  field  of  labor  extend- 
ing before  him.  And  in  the  midst  of  his  labors 
he  often  is  tempted  to  lose  confidence  in  man- 
kind, to  relax  in  his  efforts  for  fear  of  their 
futility.  In  such  dismal  hours  the  priest  has 
only  One  to  Whom  he  should  take  recourse,  his 
Lord  and  Master  in  the  tabernacle.  Surely, 
when  our  Divine  Lord  instituted  the  Sacra- 
ment of  His  Love  He  must  have  had  in  mind 
that  His  Presence  in  the  Holy  Eucharist  would 
be  a  source  of  sweet  consolation  to  His  priests. 
And  when  the  priest,  in  those  awful  hours  of 
disappointment,  failure,  or  ingratitude,  finds 
his  way  to  the  sanctuary,  what  a  weight  is  lifted 
from  his  heart !  The  fire  of  the  divine  love  of 
the  Sacred  Heart  bursts  forth  from  the  taber- 

143 


144  Gruardian  of  the  Sanctuary 

nacle  and  warms  the  heart  of  the  priest.  And 
even  as  Moses  descended  from  the  mountain 
enveloped  in  an  aureole  of  heavenly  light,  so, 
too,  the  priest  goes  forth  from  his  solitary  com- 
munion with  his  Master,  refined,  illumined, 
radiant  with  the  love  of  God. 

To  the  priest  the  Real  Presence  must 
ever  be  the  source  of  the  profoundest  joy  and 
happiness.  The  unshaken  belief  in  the  Holy 
Eucharist  must  also  bring  home  to  him  the  con- 
viction that  he  is  the  guardian  of  the  sanctuary, 
that  he  is  called  upon  to  make  the  dwelling- 
place  of  his  Master  the  living  evidence  of  his 
faith.  It  offends  one's  sense  of  propriety  to 
see  the  parish  rectory  fitted  out  with  the  most 
expensive  floor-coverings  and  articles  of  furni- 
ture, to  be  confronted  in  every  room  of  the 
rectory  with  gewgaws  and  unnecessary  articles 
of  great  value,  whilst  the  sanctuary  is 
neglected. 

Worn  and  faded  carpets  in  the  sanctuary 
may  be  a  mark  of  poverty,  if  the  same  or  an 
inferior  class  of  goods  is  to  be  found  in  the 


Guardian  of  the  Sanctuary  145 

rectory.  Altars  need  not  be  constructed  of 
marble,  but  they  should  not  be  of  less  valuable 
material  than  the  furniture  in  the  priest's  home. 
Vestments  and  sacred  vessels  should  have  as 
much  care  as  the  articles  that  are  distinctly  for 
personal  use. 

Then,  again,  the  conduct  of  the  priest  in  the 
sanctuary  and  in  church  gives  evidence  of  his 
belief  in  the  nearness  of  God  in  the  Blessed 
Sacrament.  We  sometimes  allow  ourselves 
liberties  in  church  which  we  would  not  tolerate 
in  the  faithful.  Loud  laughter,  unnecessary 
talking,  jesting,  and  irreverent  actions,  may  all 
be  ascribed  to  thoughtlessness.  But  do  we 
ever  stop  to  think  what  effect  such  conduct 
may  have  upon  those  to  whom  we  have  tried  to 
bring  home  the  sublime  truth  of  God's  presence 
in  the  Sacrament  of  the  Altar?  Does  it  ever 
occur  to  us  that  non-Catholics,  who  may  be 
witnesses  of  our  irreverent  words  and  actions, 
may  be  influenced  thereby,  and  take  home  with 
them  the  conviction  that  we  ourselves  do  not 
believe  what  we  preach?     The  sanctuary  is  our 


146  Guardian  of  the  Sanctuary 

Holy  of  Holies,  the  hallowed  spot  where  angels 
fear  to  tread. 

As  guardians  of  the  sanctuary,  and  keepers 
of  the  Sacred  Fire  that  burns  in  the  tabernacle, 
another  obvious  duty  is  ours.  The  Saviour  is 
present  there  mainly  to  be  the  food  and 
nourishment  of  pilgrim  Christians.  He  is 
present  there  to  be  a  source  of  strength  to  those 
dear  children  of  God  who  remain  faithful  to 
Him  in  a  godless  world.  It  should  ever  be 
the  priest's  greatest  joy  and  cherished  privilege 
to  give  to  the  people  their  Master  in  holy 
Communion. 

The  Sacred  Heart  of  Jesus  has  said;  "My 
love  for  men  is  so  great  that  My  Heart  can 
scarcely  contain  it."  Shall  the  priests  of 
America  prevent  the  souls  confided  to  their 
care  from  becoming  partakers  of  this  un- 
bounded love?  Shall  we  determine  how  often 
our  people  may  approach  the  Holy  Table, 
when  the  Vicar  of  Christ  has  urged  them  to 
come  every  day?  Shall  we  deny  the  little  chil- 
dren their  birthright,  their  right  to  preserve 


Guardian  of  the  Sanctuary  147 

their  innocence  and  their  simple  faith  in  the 
Sacred  Heart  of  Jesus? 

America  has  sinned  grievously  against  God, 
and  is  sinning  grievously  every  hour  of  the 
day.  We  have  seen  the  avenging  hand  of  God 
descend  upon  other  nations ;  can  we  hope  to  go 
unpunished  for  our  crimes?  God  may  spare 
our  beloved  country  from  the  terrible  punish- 
ment that  has  fallen  upon  other  peoples ;  but  if 
He  does  spare  us,  it  will  be  due  only  to  the 
reparation  rendered  to  the  Sacred  Heart  of 
Jesus  by  the  priests  of  America  united  with 
their  people  in  loving  veneration  of  the  Holy 
Eucharist. 


THE   END 


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OTHER  MJSS  LISLE.  THE.     Maitin. 

OUT  Of  BONDAGE.     Holt. 

OUTLAW  OF  CAMARGUE,  THE.     D«  Lamothb. 

PASSING  SHADOWS.     Yorke. 

PAT.     Hinkson. 

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ROUND  TABLE  OF  AMERICAN  CATHOLIC  NOVELISTS. 
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NOVELISTS 
RUBY  CROSS,  THE.     Wallace. 
RULER  OF  THE  KINGDOM,  THE.     Keon. 
SECRET  CITADEL,  THE.     Clarke. 
SECRET  OF  THE  GREEN  VASE.     Cooke. 
SHADOW  OF  EVERSLEIGH,  THE.     Laksdownb. 
SHIELD  OF  SILENCE,  THE.     Henry-Ruftim. 
SO  AS  BY  FIRE.     Connor. 
SOGGARTH  AROON,  the.     Guinan. 
SON  OF  SIRO.     Copus,  S.J. 
STORY  OF  CECILIA.     Hinkson. 
STUORE.     (Stories).     Earls,  S.J. 
TEMPEST  OF  THE  HEART.  THE.     Gray. 
TEST  OF  COURAGE,  THE.     Ross. 
THAT  MAN'S  DAUGHTER.     Ross. 
THEIR  CHOICE.     Skinner. 
THROUGH  THE  CESERT.     Sienkiewicz. 
TIDEWAY,  THE.     Avscough. 
TRAINING  OF  SILAS.     Devink. 
TRUE  STORY  OF  MASTER  GERARD.     Sadlier. 
TURN  OF  THE  TIDE.     Gray. 
UJJBIDDEN  GUEST,  THE.     Cooke. 
UNDER  THE  CEDARS  AND  THE  STARS.     Sheehan, 
UNRAVELLING  OF  A  TANGLE.     Taggart. 
UP  IN  ARDMUIRLAND.     Barrett,  O.S.B. 
VOCATION  OF  EDWARD  CONWAY.     Egan. 
WARGRAVE  TRUST,  THE.     Reid. 
WAR  MOTHERS.     (Poems).     GARESCHi,  S.J. 
WAY  THAT  LED  BEYOND,  THE.     Harrison. 
WEl5DrNG  BELLS  OF  GLENDALOUGH.     Earls,  S.J. 
When  love  is  strong.     Keon. 
WHOSE  NAME  IS  LEGION.     Clarke. 
Wt)MAN  OF  FORTUNE.     Reid. 

JUVENILES. 
ADVENTURE  WITH  THE  APACHES.     Ferry. 
ALTHEA.     Nirdlinger. 
AS  GOLD  IN  THE  FURNACE.     Copus. 
AS  TRUE  AS  GOLD.     Mannix. 

AT  THE  FOOT  OF  THE  SAND-HILLS.     Spalding,  S.J. 
BELL  FOUNDRY.     Schaching. 
BERKLEYS,  THE.     Wight. 
BEST  FOOT  FORWARD,  THE.     Finn. 
BETWEEN  FRIENDS.     Aumerle. 
BISTOURI.     Melandri. 

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BOB  O'LINK.     Waggaman. 

BROWNIE  AND  I.     AuMERLE. 

BUNT  AND  BILL.     Mulholland. 

BY  BRANSCOME  RIVER.     Taggart. 

CAMP  BY  COPPER  RIVER.     Spalding. 

CAPTAIN  TED.     Waggaman. 

CAVE  BY  THE  BEECH  FORK.     Spalding,  SJ. 

CHARLIE  CHITTYWICK.     Bearne. 

CHILDREN  OF  CUPA.     Mannix. 

CHILDREN  OF  THE  LOG  CABIN.     Delamarx 

CLARE  LORAINE.     "Lee." 

CLAUDE  LIGHTFOOT.     Finn. 

COLLEGE  BOY,  A.     Yorke. 

CUPA  REVISITED.     Mannix. 

CUPID  OF  CAMPION.     Fink. 

DADDY  DAN.     Waggaman. 

DEAR  FRIENDS.     Nirdlinger. 

DIMPLING'S  SUCCESS'.     Mulholland. 

ETHELRED  PRESTON.     Finn. 

EVEHY-DAY  GIRL,  AN.     Crowley. 

FAIRY  OF  THE  SNOWS,  THE.     Finn. 

FINDING  OF  TONY,  THE.     Waggaman. 

FIVE  BIRDS  IN  A  NEST.     Delamare. 

FLOWER  OF  THE  FLOCK,  THE.     Egan. 

FOR  THE  WHITE  ROSE.     Hinkson. 

FRED'S  LITTLE  DAUGHTER.     Smith. 

FREDDY  CARR'S  ADVENTURES.     Garrold. 

FREDDY  CARR  AND  HIS  FRIENDS.     Garrold. 

GOLDEN  LILY,  THE.     Hinkson. 

GREAT  CAPTAIN,  THE.     Hinkson. 

GUILD  BOYS*  PLAY  AT  RIDINGDALE.     Bearnb. 

HALDEMAN  CHILDREN,  THE.     Mannix. 

HARMONV  flats.    Whitmire. 

HARRY  DEE.     Finn. 

HARRY  RUSSELL.     Copus. 

HEIR  OF  DREAMS,  AN.     O'Malley. 

HELD  IN  THE  EVERGLADES.     Spalding,  SJ. 

HIS  FIRST  AND  LAST  APPEARANCE.     Finn. 

HIS  LUCKIEST  Y"EAR.     Finn. 

HOSTAGE  OF  WAR,  A.     Bonesteel. 

HOW  TflEY  WORKED  THEIR  WAY.     Egan. 

IN  QUEST  OF  Adventure,   mannix. 

IN  QUEST  OF  THE  GOLDEN  CHEST.     Barton. 

JACK.     Religious  H.  C.  J. 

TACK  HILDRETH  ON  THE  NILE.     Taggart. 

JACK-O'-LANTERN.     Waggaman. 

JUNIORS  OF  ST.  BEDE'S.     Bryson. 

JUVENILE  ROUND  TABLE.    First  Series,  Second  S«srie8.  Third 

Series    Ccich 
KLONDIKE  PICNIC,  A.     Donnelly. 
LITTLE  APOSTLE  ON  CRUTCHES.     Delamare. 
LITTLE  GIRL  FROM  BACK  EAST.     Roberts. 
LITTLE  LADY  OF  THE  HALL.     Ryeman. 
LITTLE  MARSHALLS  AT  THE  LAKE.     Nixon-Roulet. 
LITTLE  MISSY.     Waggaman. 

LOYAL  BLUE  AND  ROYAL  SCARLET.     Taggart. 
LUCKY  BOB.     Finn. 
MAD  KNIGHT,  THE.     Schaching. 
MADCAP  SET  AT  ST.  ANNE'S.     Brunowi. 
MAKING  OF  MORTLAKE.     Copus. 
MAN  FROM  NOWHERE,  THE.     Sadlier. 
MARKS  OF  THE  BEAR  CLAWS.     Spalding,  S.J. 
MA"RY  TRACY'S  FORTUNE.     Sadlier. 
MELOR  OF  THE  SILVER  HAND.     Bearnk. 

10 


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MILLY  AVELING.     Siiitb.  net.  0  50 

MIRALDA.     Johnston.  net,  0  40 

MOSTLY  BOYS.     Finn.  1  25 

MYSTERIOUS  DOORWAY.     Saduer.  fut.  0  40 

MYSTERY  OF  CLEVERLY.     Barton.  net.  0  50 

MYSTERY  OF  HORNBY  HALL.     Sadlier.  net.  0  50 

NAN  NOBODY,     Waggaman.  net.  0  40 

NED  RIEDER.     Wehs.  net.  0  50 

NEW  BOYS  AT  RIDINGDALE.     Bearne.  1  25 

KEW  scholar  at  ST.  ANNE'S.     Brunowe.  ntt.  0  50 

OLD  CHARLMONT'S  SEED-BED.     Smith.  naf,  0  40 

OLD  MILL  ON  THE  WITHROSE.     Spalding,  SJ.  1  25 

ON  THE  OLD  CAMPING  GROUND.     Mannix.  1  25 

OUR  LADY'S  LUTENIST.     Bearne.  1  25 

PANCHO  AND  PAN  CHITA.     Mannix.  ntt.  0  40 

PAULINE  ARCHER.     isADLiEH.  net.  0  40 

PERCY  WYNN.     Finn.  1  25 

PERIL  OF  DIONYSIO,  THE.     Mannix.  net.  0  40 

PETRONILLA,  AND  OTHER  STORIES".    Donnelly.  net.  0  50 

PICKLE  AND  PEPPER.     Dorsey.  1  25 

PILGRIM  FROM  IRELAND.     Carnot.  net,  0  40 

PLAYWATER  PLOT,  THE.     Waggaman.  net.  0  50 

POLLY  DAY'S  ISLAND.     Roberts.  1  25 

QUEEN'S  PAGE.  THE.     Hinkson.  net.  0  40 

QUEEN'S  PROMISE,  THE.     Waggaman.  net.  0  SO 

QUEST  OF  MARY  SELWYN.     Clementia.  1  25 

RACE  FOR  COPPER  ISLAND.     Spalding,  S.J.  1  25 

RECRUIT  TOMMY  COLLINS.     Bonesteel.  net,  0  40 

RIDINGDALE  FLOWER  SHOW.     Bearne.  1  25 

ROMANCE  OF  THE  SILVER  SHOON,     Bearnb,  1  25 

ST.  CUTHBERT'S.     Copus.  1  25 

SANDY  TOE.     Waggaman.  1  25 

SEA-GULLS'  ROCK.     Sandeau.  net,  0  40 

SEVEN  LTTTLE  MARSHALLS.     Nixon-Roulet.  net,  0  40 

SHADOWS  LIFTED.     Copus.    '  1  25 

SHEER  PLUCK.     Bearne.  1  25 

SHERIFF  OF  THE  BEECH  FORK.     Spalding,  S.J.  1  25 

SHIPMATES'.     Waggaman.  net,  0  SO 

STRONG-ARM  OF  AVALON.     Waggaman.  1  25 

StFGAR  CAMP  AND  AFTER.     Spalding,  S.J.  1  25 

SUMMER  AT  WOODVILLE,  A.     Sadlier.  net,  0  40 

TALISMAN,  THE.     Sadlier.  net.  0  SO 

TAMING  OF  POLLY,  THE.     Dorsey.  1  25 

THAT  FOOTBALL  GAME.     Finn.  1  25 

THAT  OFFICE  BOY.     Finn.  1  25 
THREE  LITTLE  GIRLS,  AND  ESPECIALLY  ONE.     Taggart.  net,  0  40 

TOLD  IN  THE  TWILIGHT.     Salome,  net,  0  50 

TOM  LOSELY:    BOY,     Copus.  1  25 

TOM  PLAYFAIR.     Finn.  1  25 

TOM'S  LUCK-POT.     Waggaman.  net.  0  40 

TOORALLADDY.     By  Julia  C.  Walsh.  net,  0  40 

TRANSPLANTING  OF  TESSIE.     Waggaman.  net,  0  SO 

TREASURE  OF  ^fUGGET  MOUNTAIN.     Taggart.  net.  0  SO 

TWO  LITTLE  GIRLS.     Mack.  net.  0  40 

UITCLE  FRANK'S  MARY.     Clementia.  1  25 

UPS  AND  DOWNS  OF  MARJORIE.     Waggaman.  net.  0  40 
VlO"LIN  MAKER,  THE.     Adapted   by   Sara   Trainer  Smith.       net,  0  40 

WAYWARD  WINIFRED.     Sadlier.  1  25 

WINNETOU,  THE  APACHE  KNIGHT,     Taggart,  net.  0  SO 

WITCH  OF  RIDINGDALE.     Bearne.  1  25 

YOUFG  COLOR  GUARD,    Bonesteel,  net,  0  40 


11 


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